775
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STOR
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T. & T. Clark's Publications.
In crown 8vo, price 5s.,
THE LEVITICAL PRIESTS:
A CONTRIBUTION TO THE CRITICISM OF
THE PENTATEUCH.
BY REV. PROF. S. I. CURTISS, PH.D.
With Introduction by Professor DELITZSOH,
'This is a small volume charged with weighty matter. . . . Dr. Delitzsch's
preface, and the learned appendices, add much value to this timely contribu
tion to the criticism of the Pentateuch.' — Evangelical Magazine.
' This is a book of considerable interest on a subject of great and increas
ing importance. The author is already known as a competent Hebrew
scholar, and his work will be read with considerable interest. . . . There is
much in the volume worthy of the highest praise.' — Daily Review.
' Dr. Curtiss has, in this small volume, made a contribution of a very
genuine and valuable kind to the criticism of the Pentateuch ; and has set an
admirable example of how to meet a certain class of opponents to the Chris
tian faith. . . . We earnestly commend the work to the notice of our readers).'
— Courant.
'Dr. Curtiss carries on his investigation with competent scholarship, with
natural frankness and candour, and with courtesy.' — Weekly Review.
' We can thoroughly recommend Dr. Curtiss' book as a real contribution
to the criticism of the Pentateuch, and a storehouse of arguments against
that neological school which expends its confessedly great powers iu split
ting hairs and weaving sophistries, and which tries by arrogant assertion to
compensate for weakness of proof.' — Literary Churchman.
' This little book we very earnestly recommend to the attention of our
scholarly readers.' — United Presbyterian Magazine.
lln this volume there is much minute and interesting criticism and com
ment.' — Watchman.
T. & T. Clark's Publications.
Just published, in demy 8vo, price 5s.,
MESSIANIC PEOPHECIES.
BY PROFESSOR DELITZSCH.
Translated from the Manuscript
BY PROFESSOR S. I. CURTISS.
' We should have said, even without opening this volume, that few men
could do this work so well as Delitzsch ; we say it still more emphatically
with the book open before us. We find in it that same inner-sightedness
which gives all his work its special value, and we discover traces of that
Hebraic cast of mind which makes him so peculiarly helpful in Old Testament
studies.' — British and Foreign Evangelical Revieiv.
* These lectures are of very high value ; . . . cannot be too highly com
mended.' — Scotsman.
' They are a most attractive epitome of the subject with which they deal ;
and not the least attraction in them, to one who " naturally careth for thet>e
things," will be that they are rather a guide to study than a substitute for it,
and that while they display the rich fruit of the realm of prophecy, they leave
its territory to be explored.' — London Quarterly Review.
'This book ought to be hailed as a boon by theological students.' — Sword
and Trowel.
' The lectures are full of wise and powerful suggestiveness. To ministers
and students of the Hebrew Scriptures they Avill prove invaluable.' — Bat-tint
Magazine.
1 This little work is certainly one of the best outlines of this great subject
which we have ever seen.' — Daily Review.
' The student will find here a most admirable summary of the results
attained by ancient and modern research, an invaluable help to memory
when he wishes to recall what the prophets have said of the Messias, and
how others have interpreted the prophets. We have seen no other book in
German or in English which can at all compete with the little work before
us.' — Dublin Review.
OLD TESTAMENT
HISTOKY OF REDEMPTION.
PRINTED BY MORRISON AND CIHB
FOR
T. & T. CLARK, EDINBURGH.
LONDON, .... HAMILTON, ADAMS, AND CO.
DUBLIN, .-.. ROBERTSON AND CO.
NEW YORK, . . • SCRIBNER AND WELFORI).
OLD TESTAMENT
HISTORY OF REDEMPTION.
LECTURES
FRANZ DELITZSCH,
PROFESSOR OF THEOLOGY, LEIPZIG.
&ranslateti from fHanusctipt Notes
BY
SAMUEL IVES CUKTISS,
PROFESSOR IN CHICAGO THEOLOGICAL SEMINARY.
EDINBURGH:
T. & T. CLARK, 38 GEORGE STREET.
1881.
BT
"775
EMMANUEL
STOP
TO
COLONEL C. G. HAMMOND,
THE FAITHFUL FRIEND AND PATRON OF CHICAGO
THEOLOGICAL SEMINARY,
THIS TRANSLATION IS DEDICATED IN
GRATEFUL RECOGNITION.
PREFACE.
THE following manual of Old Testament History
is one of Professor Delitzsch's four courses of
University lectures on Biblical Theology. As such it
has never been published in Germany. It is essen
tially an accurate reproduction of the paragraphs
delivered to the theological students in Leipzig
during the summer of 1880.
Although I was primarily moved to undertake this
translation for the use of iny students, yet I have
found these lectures so stimulating and helpful in my
own study of the Old Testament, that I venture to
offer my rendering of them to the public, especially
after the generous reception accorded to the Messianic
Prophecies by the friends of Dr. Delitzsch in Great
Britain one year ago.
SAMUEL IVES CUETISS.
LEIPZIG, July 28, 1881.
CONTENTS,
Name,
Presuppositions, .
Aim,
Arrangement,
Sources, .
INTRODUCTION.
PACK
1
4
6
FIRST PERIOD.
FIK M THE CREATION TO THE FLOOD. THE PERIOD OF THE PROTEVAN-
GEL1UM, OR OF THE DAWNING OF THE LIGHT IN THE DARKNESS.
Riddle of the Primitive Beginning,
Consequences of this Original Beginning,
Creation of Mankind and its Consequences,
The Sabbath, the Primitive State, Paradise,
Creation of Woman and Fall of Man,
Consequences of the Fall,
Dawning of Light and Protevangelium, .
Banishment from Paradise,
Commencement of Sacrifice,
The Two Lines, .....
Termination of the History outside Paradise,
Foundation of the Postdiluvian History,
Internal and External Separation of the Peoples,
11 '
14'
17'
19
21"
23'
25
28
31
33
34
37
SECOND PERIOD.
FROM THE ELECTION OF ABRAM UNTIL THE EMIGRATION OF THE
FAMILY OF JACOB INTO EGYPT. THE PERIOD OF THE AGE OF THK
PATRIARCHS, OR OF THE SEPARATION AMONG THE NATIONS.
The New Beginning and the Remnant of the Old,
Ethical Character of the New Beginning, w
xil CONTENTS.
The Divine Modes of Revelation, . . . .45
The Promises, ....... 47
The Prophecy, ...... 49
The Triad of Patriarchs and the Types, . . . .50
The Covenant and the Sign of the Covenant, . . .52
THIRD PERIOD.
FROM THE SOJOURN IN EGYPT UNTIL THE ARRIVAL IN SHILOH. THE
PERIOD OF THE DEVELOPMENT OF ISRAEL, AND THE SPRING-TIME
IN THE LAND OF PROMISE.
Development of the Patriarchal Family, . . .54
The Exodus, . . . . . . .56
The Egyptian Passover, ...... 59
Characteristics of the Legislation, . . . .61
Essential Homogeneity of the Law, . . . .63
The Sacrificial Tora, . . . . . .65
Moses and the Future Mediator, . . . .68
Beginning of Prophecy in the time of Moses concerning the
Future King, . . . . . .70
The Old Testament Object of Faith after the Testamentary
Words of Moses, . . . . . .71
Entrance on the Possession of the Land, . . .73
Character of the Time of the Judges, . . . .75
Footsteps of the Future One in the Time of the Judges, . 76
The Messianic Hope in the Time of the Judges, . . 79
Establishment of a New Age by Samuel, . . .81
FOURTH PERIOD.
FROM THE FOUNDATION OF THE KINGDOM UNTIL ITS DIVISION. THE
PERIOD OF DAVID AND SOLOMON, OR THE RISING AND SETTING OF
THE ROYAL GLORY.
The Failure of the Benjaminitish Kingdom, . . .84
David's Typical Way to the Throne, . . . .85
Elevation of David as Founder of the Kingdom of Promise, . 87
CONTENTS. Xlll
PAGE
Fate of the Messianic Hope, ..... 89
Retrospective View of David's Personality, . . .92
The Character of Solomon and of his Age, . . .94
Characteristics of the Chokma, ..... 96
Building of the Temple, ..... 98
The Division of the Kingdom, ..... 100
FIFTH PERIOD.
FROM REHOBOAM AND JEROBOAM I. UNTIL THE END OF THE DIVIDED
KINGDOM. THE PERIOD OF ISRAEL'S CONFLICTS WITH THE WORLD-
EMPIRES, AND OF PROPHECY, WHICH HOVERS OVER BOTH STATES
UNTIL THEIR FINAL CATASTROPHE.
The Four Epochs and their Two Characteristic Powers, . 102
Relation of the Prophets to the Political and Religious Division, 105
Preformative Character of the First Epoch, . . . 106
The Israelitish Prophets of the Second Epoch, . . . 107
The Judsean Prophets of the Second Epoch, . . .109
Obadiah and Joel, . . . . . 112
Doctrine and Type of Jonah's History, . . . .
Elevation of Prophecy in the Third Epoch, . . .116
The Judsean Prophet of the Absolute One in Israel, . . 117
The Ephraimitic Prophet of Love, . . . .118
Enrichment of the Knowledge of Redemption under Ahaz, . 119
The Fateful Turning-point of Old Testament History, . .120
The Separation and Progress of the Image of the Messiah in
Micah, ....... 121
The Prophecy of the Psalter and of the Book of Proverbs con
cerning the Son of God, . . . . .122
Isaiah's Proclamation and his Activity under Hezekiah, . 123
Nahum and Habakkuk, . . . . .125
The Last Prophecy against Assyria, .... 1'27
Jeremiah's Call and his First Proclamation under Josiah, . 128
Jeremiah's Activity until the Catastrophe, . . .130
The Progress in the Recognition of Redemption by Jeremiah, . 132
The Progress in the Recognition of Redemption by Ezekiel, . 134
Ezekiel's Portrait of the Messiah, . . . .135
The Four Types among the Prophets, . . . .136
Jeremiah and Ezekiel as Prophets of the Catastrophe, . . 137
XIV CONTENTS.
SIXTH PERIOD.
FROM THE EXILE UNTIL THE APPEARANCE OF JESUS CHRIST. THE
FIRST HALF OF THIS PERIOD IS CHARACTERIZED BY THE DAWNING
RECOGNITION OF THE MEDIATOR AND LOGOS.
PAGE
- Characteristics of this Period, . . . . .139
J The Significance of the Exile for the Redemptive History, . 140
"The Servant of Jehovah among the Exiles, . . . 141
The Idea of the Servant of Jehovah as the Concentration of
hitherto Scattered Elements, . . . .142
The Idea of the Servant of Jehovah as a New Source of Knowledge, 144
Ezekiel's New Tora, . . . . . .145
The True Significance of Ezekiel's Republic, . . .147
Transition of the World- Empire to the Persians, . .149
The Contrast between the Period of Restoration and the
Prophets' Vision, . . . . . .149
The Progress in the Building of the Temple under the Co
operation of the Prophets, . . . . .150
-> Daniel, the Confessor and Seer, ..... 152
The Conclusion of Prophecy, ..... 154
The Judaism of the Book of Esther, . . . .156
The Religious War in the Time of the Seleucidse, . .159
The Four World-Monarchies of the Book of Daniel, . . 161
y Recognition of Redemption in the Book of Daniel, . . 163
The Significance of the Book of Ecclesiastes for the Redemptive
History, ....... 166
Course of the Jewish History after the Death of Antiochus, . 167
Hindrances in the Attainment of the New Testament Goal, . 170
New Testament Germs in the Post-Canonical Books of Wisdom, 173
The Jewish Alexandrinism, . . . . .175
The Threshold of the Fulfilment, 179
SIXTH PERIOD.
FROM THE EXILE UNTIL THE APPEARANCE OF CHRIST. SECOND HALF :
INCARNATION OF THE LOGOS, AND HIS LIFE OF RECONCILIATION.
The Incarnation, . . . . . .180
The Herald and his Ordination, . . 183
CONTENTS. XV
PAGE
The Victor over the Tempter, . . . . .186
The Legislator, . . . . . .187
The Worker of Miracles, , . . . .189
The Mediator, ....... 190
The Destruction of the Old Covenant, . . . .192
SEVENTH PERIOD.
FROM JESUS' ENTOMBMENT UNTIL HIS RESURRECTION. THE
CONCLUDING SABBATH OF THE OLD TESTAMENT HISTORY.
The Sabbath of the Creator and the Sabbath of the Redeemer, 194
The Sign of the Prophet Jonah, . . . .195
The Mysterious Word concerning the Rebuilding of the Temple, 196
The Attainment of the Prophetical Progress to Rest, . .197
The Attainment of the Typical Progress to Rest, . .198
OLD TESTAMENT HISTORY OF
REDEMPTION.
INTKODUCTIOK
§ 1. Name.
THE fundamental Biblical part of the entire theo
logical system is throughout historic. The Old
Testament half is divided into the history of the Old
Testament literature ; into the history of the contents
of revelation as laid down in the Old Testament
Scriptures, with its presuppositions ; and into the
history of the preparation for redemption up to the
point where, after the foundation of redemption had
been essentially laid, the old dispensation separates
from the new. We shall devote our attention to this
history of the preparation for redemption, or, what is
the same, to the Old Testament history of redemption.
We can also call it History of the Old Covenant, for it
is a covenant which forms the basis and sphere of the
preparatory history of Christianity, namely the Sinaitic;
but we do not call it History of Israel, because the
preparation for redemption had begun long before there
A
2 OLD TESTAMENT HISTORY OF REDEMPTION.
was an Israelitish people, and because it runs through
the history of the people of Israel, without standing in
necessary connection with all its externals and details.
REMARK 1. — The earliest treatment of the Biblical
history is the Historia Sacra by the Gallic jurist Sul-
picius Severus (d. after 406 A.D.). It is likewise a
history of the church until the time of that author. It
was customary up to the last century to make the history
of the Old and New Testament the propylsea of church
history ; but Biblical history and church history must
be kept separate, since they are severally the history
of a foundation and of a development. Even the
special treatment of Old Testament history for a long
time retained the designation of ecclesiastical history
(historia ecclesiastica), for example, the Historia Eccle
siastica Veteris Testamenti, by J. F. Buddeus (b. 1667,
d. 1729), Halae 1715, and in many editions. Augus
tine (b. 354, d. 430 A.D.) has the broader conception
of civitas dei for ecclesia. He wrote the City of God
(De Oivitate Dei, begun about 413, and not finished
before 426), in twenty-two books. His conception of
the city of God coincides with the idea of the kingdom
of God. Hengstenberg (b. 18 02, d. 1869), following
his example, entitled his Old Testament history,
Geschichte des Rciches G-ottes ^tntcr dem Alien Itunde,
2 Bde., Berlin 1869-1871, "History of the Kingdom
of God under the Old Covenant,"1 etc. But the
1 This work has been published by T. & T. Clark, in two volumes,
with the title, History of the Kingdom of God under the Old Testa
ment, Edinburgh 1871-1872.— C.
NAME. 3
subject of Old Testament history is first of all the
coming salvation, — compare John iv. 22, last clause:
"For salvation is from the Jews," — and then subse
quently the form of that community, which it took
on and which is its goal.
EEMARK 2. — Eoman Catholic theologians have given
their text-books of Biblical history the title, History
of the Biblical or Divine Revelation.1 The idea of
redemption could be easily combined with this designa
tion, and then the title would be, History of the Old
Testament Eevelation of Eedemption. But we do not
adopt it; because (1) this name corresponds too little
to the human as well as divine side of our task ; and
(2) this designation is contrary to New Testament
usage, according to which the revelation (aTro/caXv^fn^
of salvation is characteristic of the New Testament.
EEMAUK 3. — The name, History of the Old Covenant,
would be just as fitting as the one chosen by us ; 2 for
the Sinaitic covenant is really the basis and periphery
of the history of Israel to the point where, through* the
Eisen One, the national barriers were broken down.
The federal theology, founded by John Cocceius (b.
1603, d. 1669) in 1648 in Franecker, uses for this
1 Thus, e.g., Haneberg, Geschichte der biblischen Offenbarung, 3d ed.,
Regensburg 1863 ; and Danko, Hlstorla Revelationis Dlvince, Veteris
et Novi Testamenti, Wien 1862-1867.
2 This designation, Geschichte des Alien Bundes, has been adopted by
Kurtz in his work, which still remains incomplete, Berlin 1848 ; and
in the text-books of Hasse, Leipzig 1863 ; and of August Kohler, Er-
langen 1875-1881, which has been finished as far as the time of David.
The full title of this last work is, Lehrbuch der biblischen Geschichte
Aiten Testaments.
4 OLD TESTAMENT HISTORY OF REDEMPTION.
the expression historia ceconomice ante legem ct sub
lege ; but the conception of the covenant which con
tains law and promise relieves us of this twofold
division, which is rather dogmatic than historic.
EEMARK 4. — Old Testament history has been treated
under the title, Geschichte dcs Volkes Israel, " History of
the People of Israel," by Ewald l (b. 1803, d. 1875),
by Hitzig2 (b. 1807, d. 1875), and by Wellhausen3
(b. 1844). But we reject this title, for Israel is not
the goal and proper object of our historiography, but the
salvation which existed before Israel had a being, and
the covenant which gave Israel more than a national
significance.
§ 2. Presuppositions.
Without claiming to be destitute of presuppositions,
we acknowledge at the very start, that in our future
narrative of the Old Testament preparation for the
essential salvation we set out with three presupposi
tions. We presuppose (1), in general, that we have
in the Old Testament Scriptures an authentic monu
ment, a sufficient and an essentially harmonious docu
ment, of the course of Old Testament history. (2) That
this history is not merely a part of the history of the
civilisation of mankind by means of an absolute self-
development, but a history going forth from God and
1 This work, Avhich has been published in several editions in Gottin-
gen, first began to appear in 1843, and was finally completed in 1859.
The second edition of the English translation was issued in London,
1871.
2 In two parts, Leipzig 18C9. 3 Vol. i., Berlin 1878.
PRESUPPOSITIONS. O
man as factors, which aims particularly at the re-
establishment of the fellowship which was intended in
the creation of man, and which was lost through the
corruption of the intellectual and moral nature. (3)
Since such a history is not possible unless the free
activity of God and of man interpenetrate, we pre
suppose the reality of miracles, whose general character
consists in the interference of the free will in the
mechanism of nature as ordered by law, and whose
historical pledge is the resurrection of Jesus, with
which not only Christianity, but in general revealed
religion and the Biblical view of the world, in contra
distinction from the modern, stands and falls.
EEMAEK 1. — (1) No miracles occur in the natural
world in itself considered. It is a miracle of almighty
power, but after it has once been created, all in it is
natural.
(2) History is the realm of the miraculous. The
relation of God to free beings involves interferences in
the course of nature, which make it serviceable for
definite ends.
(3) The essence of the miracle is the impulse, and
the chief thing is the result. The medium between
impulse and result is the subjugated process of nature.
The laws of nature are not set aside, but their working,
in order that that which has been willed may be
attained, is forced in certain directions, and is either
checked or hastened.
(4) The course of the natural order of the world
suffers a change, because the workings of another world-
6 OLD TESTAMENT HISTORY OF REDEMPTION.
system, namely of the historical, ethical, and spiritual,
interfere with its course. These two world-systems
are equally divine, and God has placed them in a
reciprocal relation, from the time when there was not
only a natural world, but also free beings, that is, from
the beginning of history.
REMARK 2. — The resurrection of Jesus Christ is the
fact by which the standpoint for the comprehension
of the course of Biblical history is decided. If this
one miracle is granted, it must at the same time be
granted that it is the conclusion of miraculous premises,
and that it has miraculous consequences in its train.
Hence all the more honourable is the confession of H.
Lang (b. 1826, d. 1876): "As soon as I can persuade
myself of the reality of the resurrection of Jesus Christ,
I shall tear in pieces the modern view of the world."1
And Alexander Schweizer raises the question with
respect to the resurrection of Jesus Christ : " Ought,
then, really, under the presupposition of this one fact,
the entire modern view of the world to be given up ?"a
§ 3. Aim.
If we set out from these presuppositions, we are
certain that we shall not represent the materials of
the Old Testament history as they may appear to our
accidental subjectivity, but in accordance with the
1 Zeitstimmen aus der reformirten Kirche der Schiveiz, Winterthur
1861, p. 349.
2 Protestantische Kirchenzeltung, Berlin 1862, p. 275.
AIM.
sense and spirit of the Holy Scriptures, and of the
sacred history itself ; and only as we begin with these
presuppositions will it be possible to reproduce the
materials of the Old Testament history in such an
inward, living, and harmonious way as is, according
to Gervinus1 and Droysen,2 the highest aim of all
historiography. For since we are certain that the Old
Testament progress in the appearance of Jesus the
Christ, and in the relation of God to man mediated
through Him, has reached its goal, we also know, by
putting ourselves back in this progress towards the goal,
to which everything tends, what is of integral religious
significance in it. We penetrate the idea which works
through this progress to its accomplishment.
EEMAEK. — It must be acknowledged from every
standpoint that Jesus is the Israelite in whom the
religion of Israel has come to the realization of its
world -wide calling. Hochstadter3 (Eabbi in Ems)
says that the merit of Jesus consists in His having
denationalized the knowledge of the true God, and in
His having made it the common property of the entire
human race. If this be admitted, then He is through
out the entire Old Testament the One who is to come.
He is the conclusion of all Old Testament premises.
1 Grundziige der Historik, Leipzig 1837.
2 Grundriss der Historik, Leipzig 1868 ; 2d ed. 1875.
3 See his Religiomphilosophischcn Erlauterungen, Bad-Ems 1864.
8 OLD TESTAMENT HISTORY OF REDEMPTION.
§ 4. Arrangement.
If, now, we observe how the Old Testament history
articulates itself, so far as we extend it to the Sabbath
between the burial and resurrection of Jesus, as the
exact end of the Old Covenant, we discover six
steps, with which they tend toward the goal attained
in the seventh.
(1) The primitive period before and after the flood,
with the dawning of the light in the darkness, which
began before the flood and was renewed after it.
(2) The period of the patriarchs, or the separation
in the tumultuous sea of nations.
(3) The period of Israel's development, and its
transplantation to the promised land.
(4) The period of David and Solomon, or the rising
and setting of the royal glory over Israel.
(5) The period of Israel's conflicts with the world-
empires, and the elevation of prophecy, which poises
over both states until their fall.
(6) The period of the recognition, which breaks
through in prophecy and chochma, of the Mediator and
of the Logos, and the historical appearance of the
Messiah, who is no longer conceived of in a one-sided
way as national, but as human and spiritual.
(7) The death and burial of the One who has ap
peared, and with Him of the Old Covenant : the con
cluding Sabbath of Old Testament history.
The protevangelium marks the beginning of the first
period ; the call of Abram, the commencement of the
SOURCES. 9
second ; the passage through the Eed Sea, the com
mencement of the third ; the anointing of David, the
commencement of the fourth ; the dissolution of the
kingdom, the commencement of the fifth ; the beginning
of the prophecy of the passion, the commencement of
the sixth ; and the entrance of the great Sabbath of
the passion-week, the commencement of the seventh.
REMARK. — The apparently poetical expressions used
in the designation of the periods indicate the parallel
ism in which the hexahemeron stands to the six steps
of Old Testament history, for this parallelism is pro
bably something more than accidental. Both of the
apostolic gospels presuppose this parallelism, since
Matthew places the beginning of his gospel (i. 1), " The
book of the generation of Jesus Christ" (E//3Xo?
yeveaecos 'Iijaov Xpiarov), side by side with Gen. v. 1
(according to the Septuagint), "This is the book of the
generation of Adam ;" and John begins his history of
the redemption with the words (i. 1), "In the beginning
was the Word," which is evidently a variation of Gen.
i. 1 ; and the old ecclesiastical eschatology presupposes
it, since it indicates the closing period of the world's
history as a seventh day (77 e/3&oyii7?).
§ 5. Sources.
Our first and chief source is comprised in the
twenty-four canonical books of the Old Testament.
They all serve in a manifold way the design of God,
which was directed to these Scriptures in their
10 OLD TESTAMENT HISTORY OF REDEMPTION.
entirety, as a true and serviceable monument of the
anterior history of Christianity. The literature of the
Egyptian, Babylonio- Assyrian, and Persian monuments
render a subsidiary service ; the Phoenician is of less
importance. The Old Testament Scriptures, with
whose historical portions Josephus' Antiquities run
parallel until xi. 7, break off at the point where
the collision between Judaism and Hellenism begins,
which, so far as it was external and hostile, is repre
sented in a credible manner by the first book of the
Maccabees. The reciprocal relation of religion and
civilisation, which was the result of this collision, is
indicated by such books as the Wisdom of Solomon,
which appeared before the time of Philo, and in
general by the Hellenistic literature, especially of the
Jewish Alexandrianism. The preparation for Chris
tianity did not come to a stand-still with the period
of Ezra and JSTehemiah. In the literature of the
following age also, which forms the bridge between the
last books of the Old Testament and the New, both in
the Palestinian and the foreign literature, the footsteps
of the coming Christ may be recognised.
FIRST PERIOD.
FROM THE CREATION TO THE FLOOD. THE PERIOD OF THE
PROTEVANGELIUM, OR OF THE DAWNING OF THE
LIGHT IN THE DARKNESS.
§ 1. The Riddle of the Primitive Beginning.
THE first and most decisive period of all, which
comprises at least two thousand years (Gen. v. ;
xi. 10), dates from the creation of the world, and
especially from the creation of the earth with the
heavens which belong to it. At the very beginning
of the whole creation stands the lohu vavohu (Gen.
i. 2, "And the earth was waste and empty"), which
is absolutely contrary to the formed and animated.
This chaos swims, like the extinguished sediment of a
fiery catastrophe,1 in unrestrained waters, and above
these waters darkness rests. Chaos, roaring waters,
and darkness are Biblical correlatives of wickedness,
and of the evil which proceeds from wickedness.
This picture of the beginning of the creation is there-
1 Compare Isa. xxxiv. 9 ; Jer. iv. 23-26 : " I beheld the earth, and,
lo, it was waste and empty ; and the heavens, and they were without
light. I beheld the mountains, and, lo, they were trembling, and all
the hills were shaken. I beheld, and, lo, there was no man, and all
the birds of heaven had tied away. I beheld, and, lo, Carmel was a
wilderness, and all its cities were overthrown before Jehovah, before
His fierce anger."
11
1 2 OLD TESTAMENT HISTORY OF REDEMPTION.
fore dreadful, and it is a riddle that the creation has
such a dreadful beginning, a riddle which must be
solved. Heathenism in its philosophy, in which it
considers chaos or the hyle (wX-ij) as eternally existent,
leaves this riddle unexplained. The restitution's
hypothesis solves it, but in a fantastic way. The
right solution lies in the relation of the being of God
to that of the creature. God, in the creation of the
world, creates, on the one hand, an image of His being ;
on the other, an undivine being, and hence one entirely
different from Himself. The creation of the world,
therefore, and especially of the earth, begins with a
condition corresponding to its undivinity. It begins
with pure matter, which is farthest removed from God
and the spiritual ; yet not to remain therein, but in
order that it may be brought up gradually from that
condition, so as to become conformed to the divine
image which is concentrated in man.
BEMARK 1. — We say at least 2000 years, for the
periods indicated in the Hebrew text of Gen. v. ; xi. 10,
from Adam to the Flood, give only 1656 years, and in
the Samaritan text only 1307, but in the Septuagint
2242, or according to the reading 187 instead of
167, as the year when Methuselah had a son, 2262.
These differences in the mode of reckoning afford free
play to historical investigation. The greatest widening
rather than the narrowing of the chonological net is to
be recommended.
BEMARK 2. — The account of the creation begins (Gen.
i. 1) with an all-comprehensive summary statement.
RIDDLE OF THE PRIMITIVE BEGINNING. 13
The creation which is here intended is the first begin
ning, which was not preceded by any other, hence the
creation of the universe, which also embraces the
heaven of heavens. That which follows in the second
verse is not an exhaustive specialization, but one con
fined to the earth and its heavens.
EEMARK 3. — Since the Tora bases the legal com
mand for the observance of the Sabbath (Ex. xx. 11,
xxxi. 17) upon the Sabbath of creation, the hebdomad
is more for it than an accidental scheme, the account
of creation is more than a myth, in which the
historical is a mirror of the author's thoughts. It is
a tradition, probably one brought by the patriarchs
from Babylon, which, as it now appears as a part of
the Tora, has been purified by the critique of the
Spirit of revelation from mythological additions, a
product of retrospective prophecy, which is also con
firmed by the fact that, aside from the fundamental
religious truths which it attests, the historical part
of the narrative has essentially maintained its ground
until the present day.
EEMARK 4. — The kind of substance which composed
the chaos remains undetermined, for its being covered
with water is only the first step in its creative forma
tion and animation. The passages, Isa. xxxiv. 9 and
Jer. iv. 23—26, are favourable to Plutonic conceptions
of the earth's origin. The restitution's hypothesis
considers the chaos as the deposit of a wrecked world,
whose destruction was coincident with the apostasy
within the spiritual world. But this view is without
14 OLD TESTAMENT HISTORY OF REDEMPTION.
support in the Scriptures, and is also without support
in the cosmogonies of the nations, a fact which alone
renders it suspicious. It is impossible to translate Gen.
i. 2, " Then the earth had become waste and empty."
This construction as an apodosis to the first verse is
syntactically impossible. The examples, Gen. vii. 10,
xxii. 1, are not homogeneous.
§ 2. The Consequences of this Original Beginning.
We understand now (1) the character of the world
of the six days. It consists of a mixture of two
principles, namely, according to Gen. i. 2, of the
tdhu (chaos) and the Spirit of God, or of death and
life. It was in its relative completion, according to
Gen. i. 31, very good, but it was not yet the glorified
world.
We understand (2) its history ; for after both
principles were equally commingled a development
is introduced, ascending from this good beginning and
running out into glory.
We understand (3) the possibility of evil; for the
ascending scale of creative progress from darkness to
light, from a dead mass to spirit and life, involves the
possibility of a relapse into the wild, spiritless, material,
natural ground of the primitive beginning.
We understand (4) the work of freedom, which
consists in this, that the self -determining creature
raises the nature which it has received by creation
into the sphere of freedom, whose correlate is glory.
CONSEQUENCES OF ORIGINAL BEGINNING. 15
It is now (5) also clear what the end will be,
toward which the superhuman power of evil will
strive, if there is such a power. It will endeavour to
plunge the world in part and as a whole into the toliu
(chaos) out of which God brought it up to Himself.
(6) The consequences of the primitive beginning
extend still further to the conclusion of the world's
history, which will remove the relative commingling
of light and darkness in an absolute separation. The
course of the world's history between that good
beginning and this intended goal has as its middle
place the earth, and has here as its mover and
medium man, the being who occupies a middle
position between yonder world of pure light and the
present mixed world.
EEMARK. — (1) The present world is commingled of
two principles — matter and spirit, death and life, light
and darkness, wrath and love ; yet these do not form
an independent dualism, they are derived from God.
He is the primal ground of all things.1
(2) A proportioning or a harmonious commingling
(temperamentum) of the contrarieties was the end of
the six days' work, see Gen. i. 31.
(3) The nature of evil is disharmony. Its Hebrew
designation with jn is derived from the radical signi
fication of cracking (fragor), and yun from that of
loosening and unreliability. Both designations indi
cate the nature of evil as the disturbance of the equi-
1 Isa. xlv. 7 : "I form light, and create darkness ; I make peace, and
create evil ; I, Jehovah, make all these. "
16 OLD TESTAMENT HISTORY OF REDEMPTION.
librium, as the dissolution of that which is harmoniously
united.1
(4) Freedom of choice is freedom as the possibility
of self-determination in favour of the one or the other
principle. It becomes freedom of power when man
chooses the good, and from that point rules the evil ;
or, to use a Latin expression, it is libertas arlitrii in
distinction from liberum arbitrium ; it is the liberty
(e\ev6epia) described in 2 Cor. iii. 17, second clause:
" Where the Spirit of the Lord is, there is liberty."
The correlative of this freedom is glory, Bom. viii. 2 1 :
" In hope that the creation itself also shall be delivered
from the bondage of corruption into the liberty of the
glory of the children of God."
(5) Tohu is in the Scriptures the synonym of I?.?,
destitution of reality and worth (Isa. xli. 29),2 also of
"ip^, perhaps originally rouge, hence deception, false
hood (Isa, xxix. 2 1),3 and is used as a designation of
idolatry, that is, of apostasy from God, 1 Sam. xii. 21.
For evil is like the tohu of the beginning, nihilum
privativum, namely, desolateness and emptiness, without
moral support and value.
(6) The sinful world finally falls subject to the
powers of the tohu, darkness 2 and fire ; 3 and the final
1 Compare Isa. Ivii. 20 : " For the wicked are like the troubled sea,
when it cannot rest, whose waters cast out dirt and mud."
2 Matt. xxiv. 29 : " But immediately, after the tribulation of those
days, the sun shall be darkened, and the moon shall not give her
light, and the stars shall fall from heaven, and the powers of the
heavens shall be shaken."
3 2 Pet. iii. 7 : " But the heavens that now are, and the earth by
the same word have been stored up for fire, being reserved against the
day of judgment and destruction of ungodly men,"
THE CREATION AND ITS CONSEQUENCES. 17
result of temporal history is that two worlds are
separated from each other, namely the world of glory,
in which there is no night, Rev. xxi. 25, and the
world of damnation, which is at the same time ever
lasting darkness and everlasting fire.
§ 3. The Creation of Mankind and its Consequences.
From the account of creation, Gen. i. 1-ii. 4, and
its supplement in ii. 5 sqq., we see —
(1) That the creation of the spiritual and corporeal
world finds its completion in man. Nature and spirit
are personally united in him ; he is the crown of the
creation, since he is the copula of two worlds, which
have him, the embodied spirit, as the centre of their
history.
(2) That the body of man was created before his
soul. The body is not the product of the Spirit.
Man finds himself in a body which he is to govern
through his spirit, and to spiritualize.
(3) That man is created in an entirely different
way from other beings. His body does not arise at
God's command (fiat\ but as formed by God ; and his
spirit does not arise as the individualization of the
universal life of nature (spiritus mundi), but as an
immediate inbreathing of God.
(4) That man is not only partially but entirely
created in the image of God. Hence even in the
peculiar totality of his being he is the image of God.
He is, on the one hand, unlike God in this, that the
3
18 OLD TESTAMENT HISTORY OF REDEMPTION".
nature of his being is compounded, and hence dis
soluble ; but, on the other hand, he bears in the matter,
as well as the spirit, of which he is composed the
stamp of his divine origin, and of the elevation of
his destiny.
(5) That man was originally created as one. This
unity in the beginning of human history conditions
the unity of its character and the possibility of a
divine work which comprises humanity as a whole.
REMARK 1. — The pre-eminence of man does not
consist in his having a spirit of life (Q^n nri), which
is also a characteristic of the animals (Gen. vi. 17,
vii. 15); but in this, that the endowment of the
animals with the spirit is not a special creative act,
and that they at once, as a multitude of individuals,
enter into existence. Man, however, comes into
being in such a way that God, in the entire fulness
of His personality, breathes into the nostrils of the one
man the breath of life (D^n ^^), that he may be
come a living soul (njn t^aj), in a manner corresponding
to the personality of God, or, as the first chapter of
Genesis says, in the image of God. The basis of His
divine image is His personality.
REMARK 2. — It is an experimental fact that there
is a relation of man to man which is elevated above
the sexual relation, and which must be the intrinsic
element in that relation, if it is to have more than
an earthly value, and hence that the sexual relation
can cease without the cessation of love which binds
mankind together. The first man, as one, stands as
THE SABBATH, PRIMITIVE STATE, PARADISE. 19
a prophecy of the future on the threshold of human
history, as a prophecy of the second Adam, as a pro
phecy of humanity like the angels in the state of
glory (Luke xx. 36).
§ 4. The Sabbath, the Primitive State, Paradise.
Between the creation and the history of the world
the Sabbath stands as a dividing wall, which is not
only God's rest from the creation, but also His
acquiescence in that which is created. God rested
in the world in order that it might rest in Him.
This rest of God in it made its rest in Him possible,
and His entrance into this rest was the destined end
of the world's development. God rested in man, so
far as the essential attributes of man were in peaceful
harmony, which corresponded to the holy being of God,
and therefore satisfied the Creator. It was a good
beginning l of a glorious physical and ethical end to
be attained by means of such impulses. And man,
attaining glory for himself, was to conduct all nature
with himself to glory. Hence the trichotomy of man
(body, soul, and spirit) corresponds to a trichotomy of
the earth, the world, Eden, and the garden of Eden ;
for as soul and body were destined to become pneu
matic through the spirit (1 Cor. xv. 45 sq.), so Eden
and the world by means of man, starting from Paradise,
1 Eccles. vii. 29 : " Lo, this only have I found, that God hath made
man upright: but they have sought out many artifices." Prov.
viii. 31 : " Rejoicing in the inhabited part of the earth : and my
delights were with the sons of men. "
20 OLD TESTAMENT HISTOEY OF REDEMPTION.
were to become paradisal. Beginning with him, the
microcosm, the glorification of the macrocosm was to
go forth in ever-widening circles.
REMARK 1. — The Septuagint, the Samaritan and
Syriac versions read, in Gen. ii. 2, the sixth day in
stead of the seventh, but erroneously. The Sabbatli
is indeed not a creative work, but it is the completion
of the entire work of creation. It is the wall of par
tition between creation and the history of that which
is created. Since this Sabbath no new being has
been created. It is the beginning and the end of the
consummation of the creature, for the Sabbath of God
has the Sabbatism of the creature as its goal.
REMARK 2. — Paradise is, as Photius (d. 890) says,
irpooifjiiov TT)? /3ao-i\eias, that is, the very first plan
of the glorified world. Paradise, as conceived by later
writers, is the paragon of all beauty.1 The prophets
paint the Messianic final period with paradisal colours.
Isaiah 2 and the New Testament Scriptures speak of
a Paradise in the world to come, and of a heavenly
Jerusalem, whose descent to the earth is the anti-
typical restoration of Paradise.3 Hence the progress
1 Gen. xiii. 10 : "And Lot lifted up his eyes, and beheld all the circuit
of the Jordan, that all of it was well watered, before Jehovah destroyed
Sodom and Gomorrah, like the garden of Jehovah," etc. Joel ii. 3,
second clause : "The land before them is like the garden of Eden, and
behind them like a waste desert," etc. Comp. Ezek. xxxi. 8, xxxvi. 35.
2 Ii. 3 : "For Jehovah shall comfort Zion : He will comfort all her
waste places ; and He will make her wilderness like Eden, and her
desert like the garden of Jehovah." Compare Isa. xi. Ixv.
3 Rev. xxi. 2 : "And I saw the holy city, new Jerusalem, coming
down out of heaven from God, made ready as a bride adorned for her
husband."
CREATION OF WOMAN AND FALL OF MAN. 21
and end of the history of salvation are prefigured in
their paradisiacal beginning. That human history
began and will end paradisiacally is correlated with
its sinless commencement and its sanctified ending.
However lacking in development we may consider
the condition of the first man to have been, which the
Scriptures do not deny, we must certainly regard him
as in a condition of childlike innocence. Even from
this it follows that the natural world all around
appeared to him paradisal. The condition of childish
innocence is in itself paradisic, and the world around
us never seemed so beautiful as when we were
children.
§ 5. The Creation of Woman and the Fall of Man.
It was a preliminary condition of all progress that
man should take a decided position through his own
experience with respect to the antagonistic principles
of good and evil. Abstinence from the enjoyment of
the tree of death was designed to secure for him the
knowledge of good and evil, which is a prerogative of
the angels 1 and of God.2 After this trial of human
freedom was prepared, the divine wisdom hastens with
the sexual differentiation of man ; for if Adam had
fallen in his single state, the possibility of his
redemption would have been rendered questionable,
and human history would have been at an end as
1 2 Sam. xiv. 17, second clause : " For as an angel of God, so is my
lord the king to discern the good and the evil," etc.
2 Gen. iii. 21, first clause : "And Jehovah God said, Behold, the
man is become as one of us, to know good and evil."
22 OLD TESTAMENT HISTORY OF REDEMPTION.
soon as the threatened death had taken place. Hence
the programmatic announcement, Gen. ii. IS,1 has an
infralapsarian background. When, therefore, Adarn
beholds the woman, he sees in her the bodily satisfac
tion of the longing which had been excited in him
when he mustered the animals ; but it is significant
that she first falls a prey to the animal and satanic
temptation, and draws her husband after her in her
fall. This first sin was fateful. It was not the apex
of all sin, but it became the root of all sins. It was
the first act in which man, placed before a moral
alternative, actualized his freedom of choice. And
this first act was a fully conscious transgression of the
well-known will of God, proceeding from unbelief in
the truth of the divine threatening, and from distrust
of the divine love which surrounded man with
paradisal abundance. The entire following history
takes its form from this catastrophe of the beginning.
On its night-side it is ruled by three powers — by the
animal, by Satan, and by death ; for sin, proceeding
partly from the flesh, partly from the egoity, is either
carnal or satanic ; and all sin stands in a reciprocal
relation to death, which in consequence of the original
sin has become a cosmical power ; this is the meaning
of Rom. v. 12: " Therefore, as through one man sin
entered into the world, and death through sin ; and
so death passed unto all men, through which all (e'</>'
ft>, referring to Oavdrw) sinned."
1 "And Jehovah God said, It is not good that man should be alone ;
I will make for him a helper as his counterpart. "
THE CONSEQUENCES OF THE FALL. 23
EEMARK. — In the narrative of the fall it is not a
point of the greatest importance whether we under
stand it literally or symbolically, but whether we
consider the event which rendered the redemption
necessary a historical fact or not. The externality
of that which is related conceals realities whose
recognition is not shut out by a symbolical or even
mythical interpretation. Christianity, as the religion
of redemption, stands and falls with the recognition of
the historical character of the fall.
§ 6. The Consequences of the Fall.
The first consequence of the fall was shame. The
nakedness of mankind is no longer the appearance of
their innocence. Their corporeity has fallen from the
dominion of the spirit. Their beholding has become
a sensuous imagining, and the flesh excites their
fleshly passions.
The second consequence is death. The life of
man's spirit has withdrawn from communion with
God, and is, as it were, destroyed.1 The life of his
soul, through this despiritualization, has lost all true
life. The life of the body has fallen into a state of
corruption. The nature of man's being has sunken
back to its lowest basis, and, so to speak, to its chaos,
that is, to dust; and the return to dust (iii. 19) is only
the end of the process of dissolution which had begun
long before.
1 Jude ver. 39: "These are they who make separations, sensual,
having not the Spirit. "
24 OLD TESTAMENT HISTORY OF REDEMPTION.
The third consequence is the perversion of the rela
tion of the earth to man, and of man to it, which is
expressed by the curse upon the ground which from
this time on is in continual conflict with its appointed
master. And since nothing takes place in the world
without its vibrations being transmitted to its utmost
limits, the universe, through the victory of the wicked
one, and the defeat of mankind, has, so to say, under
gone a shock in all its parts.1 But the dark side is not
without a comforting bright side. Man having been
drawn away, has fallen under the power of darkness,2
not as purely spiritual, but at- the same time as a
sensuous being. The darkness is not yet that of hell.
But he would sink deeper and deeper if the eternal
decree of redemption, which in general is the basis of
man's existence, had not begun to be realized in time.
EEMARK 1. — The Hebrew word for shame is C>i3,
which properly signifies disturbari, to be disquieted and
disconcerted. Shame is the overpowering conscious
ness of a deranged inner harmony, of a disturbed
satisfaction with oneself.3
EEMARK 2. — The punitive sentence is not nijin rrio
(tliou shalt le put to death}, but ni»n ni£ (tlwu slialt die}.
It does not indicate an arbitrary punishment with death,
but the necessary consequence of the transgression ;
and not an instantaneous death, but a dying beginning
1 Gen. iii. 17, second clause : " Cursed is the ground for thy sake,"
etc.
- Col. i. 13 : "Who delivered us out of the power of darkness," etc. ;
Eph. v. 8 : "For ye were once darkness," etc.
3 See Delitzsch, Die Psalmen, vi. 11.
DAWNING OF LIGHT AND PEOTEVANGELIUM. 2 5
from that time. Compare Hosea xiii. 1 : Ephraim
offended and died, that is, he carried thereafter the
germ of death in himself.
§ 7. The Dawning of the Light and the Protevangelium.
The first steps of Jehovah Elohim, who seeks man at
eventide, are the first steps of God the Eedeemer
towards the goal of incarnation, which is the funda
mental restoration of the immanence of the divine love
in the world. The penetrating call, " Where art thou ?"
was designed to bring man to himself. That our first
parents hide themselves, is, on the one hand, a proof
that their sin is still far removed from a hardening of
their hearts ; but, on the other, that the flesh now forms
a dividing wall between them and God, which from
fear of the Judge they seek to make still more dense.
When now the judicial examination follows, the serpent
and the one whose instrument it was are cursed because
of the seduction, the earth is cursed because of man,
against whom it is turned into a means of wrath and
chastisement. Man himself, however, is not cursed,
but in the midst of the curse the dawn of the promise
rises upon him. The end of the creation of man, in
spite of the fall, is not to remain unfulfilled. This is
what the primitive promise warrants ; it is the entire,
eternal decree of love which is sketched in this prot-
evangelium. The Man of Salvation is not yet named,
but He is the centre of the collective he, the indi-
vidualization of the human race. He is from this time
26 OLD TESTAMENT HISTORY OF REDEMPTION.
the centre of humanity, which crushes the head of the
serpent ; and the faith of the fathers derived from this
centre of the promise and of the promised One the
strength of hope and of sanctification in the struggle
with the power of evil. Since Adam calls his wife
Eve (Chavva), he announces his faith in the promise ; and
since God provides for the covering of man's nakedness,
He typically prefigures His atoning grace ; for *)B3
is a synonym of fiDS, and signifies covering of sin, so
that in God's sight it is as though it did not exist.
REMARK 1. — When it is said that the serpent is
chosen as a symbol of the seductive charm of the
earthly, the question arises why the serpent was chosen
for this purpose. Probably because for the ancients,
and even now for uncivilised peoples, it is a ghostly
and mysterious creature. On this account it was
especially adapted to represent an earthly power of
seduction with an unearthly background, and this
unearthly background is, as revelation further makes
known, the evil which had burst into the world of
spirits before the fall of man. The old Babylonio-
Assyrian and Persian tradition shows that the
serpent is thus to be understood. The Babylonio-
Assyrian tradition calls the dragon or the serpent
aibu, that is, enemy par excellence, and calls it tidmat,
as that which has risen out of the abyss of the
chaos (Dinn) ; and the Persian tradition calls it the
creature of Ahriman, or considers it as Ahriman
himself in the form of the serpent. It is, indeed, not
irrational to suppose that there are free beings raised
DAWNING OF LIGHT AND PROTEVANGELIUM. 27
above men, among whom one excelling the rest has
apostatized from God ; and experience, at least the
apostolic, confirms the fact that we have not to con
tend alone with flesh and blood, and that human sin
is capable of increase until it becomes superhumanly
evil or diabolical. Hence there is a deep significance
for the scale of human sin in the fact that man,
befooled by an animal, fell into the first sin, and that
the seducer, whose demoniacal deceit consisted in
speaking through the serpent, is that being, which is
called in John viii. 44, with reference to the fall, " a
liar and the father of it " (i.e. the lie).
EEMARK 2. — The promise in Gen. iii. 15, last
clause, is, " He [the seed of the woman] shall crush
thee on the head, and thou shalt crush Him on the
heel." If we take the verb t\w both times in the
signification of insidiari, to lie in wait, the expres
sion ceases to be a promise of victory, although Dill-
mann thinks that even so the prophetic character
would remain, because the serpent is cursed, and the
conflict is arranged by God. But the expression
would then only assert that the consent of man to
the serpent,1 which led to the fall of man, would be
changed into reciprocal, deadly hate. And even
grammatically this translation is inadmissible, for the
construction with the accusative of the person and
of the member demands a verb, which not only ex
presses an intended, but also an actual attack. Verbs
of hostile design are not construed in Hebrew with
1 Die Genesis, Leipzig 1875, p. 89.
28 OLD TESTAMENT HISTORY OF REDEMPTION.
the double accusative, but only verbs of hostile
meeting. Besides, there is no certain example of the
use of t\wr in the signification of *)KB> ; on the con
trary, it is used in the Targuni for KS'n, ins, and
pn^. The Septuagint translates it both times Trjpelv,
to watch for ; but Paul renders it in Eom. xvi. 2 0
by (rvvTptfieiv, to bruise.
REMARK 3. — The point of the divine sentence is
not directed against the seed of the serpent, but
against the serpent, from whom the temptation went
forth : " He will crush thee [not thy seed] on the
head." Through however many generations the ac
tive enmity between the seed of the woman and the
seed of the serpent may endure, the seed of the
woman will attain the victory, and this victory is
ultimately a victory over the original seducer, over
the originator of evil which has entered humanity, over
the " Old Serpent."
§ 8. The Banishment from Paradise.
Man has now entered into a condition which is the
product of his own will. Adam, in the language of
God (Gen. iii. 22), "is become as one of us," that is,
he has become his own master (sui juris) ; like the
deity and the heavenly spirits, he is now a being in
whom freedom and necessity interpenetrate. But this
completion of himself has not such a character that
its eternal duration is desirable. The enjoyment of
the tree of life would only tend to his destruction.
THE BANISHMENT FROM PARADISE. 29
Hence man is driven from Paradise. Every evening
sky directs his look to that which he has lost.
Cherub and sword at the portals of Paradise warn
him that the entrance to communion with God is
forbidden him in his present condition, and will only
be possible when he shall have become different.
Henceforth the way to life passes through death (per
mortificationem et mortem). The appearance of the
cherub and the sword was terrible, but also comfort
ing. God permitted Himself still to be seen, and
even if it was in His anger, yet behind it was the
expressed design of His love.
REMARK. — The Biblical conception considers the
cherub as a real heavenly being, but the form which
is given to it changes ; it is symbolical and visionary.
In the Baby lonio- Assyrian mythology winged steers
appear as the bearers of God's throne, and God in
the form of a steer is called alpu, and also, as
Lenormant has discovered, kirubu. The Babylonio-
Assyrian verb kartibu signifies to be great or mighty ;
the adjective kartibu is the synonym of rubu.1 It
is remarkable that in Ezekiel steer and cherub are
interchanged (Ezek. x. 14). Everywhere the Biblical
cherubs are bearers of the glory of God as He appears
in the world, and here in the history of Paradise they
are the warders of the access to Him.
1 See Friedrich Delitzsch, Lage des Paradieses, Leipzig 1881, p. 154.
30 OLD TESTAMENT HISTORY OF REDEMPTION
§ 9. The Beginnings of the History outside of Paradise.
(1) Commencement of the Two Kinds of Seed in
the Human Race.
First after mankind, passing from their original
condition of childhood, had attained maturity of moral
character, the process of generation began ; hence it is
said (Gen. v. 3) that "Adam begat a son in his own
likeness, after his own image." The potencies of sin and
grace were both actualized in him. In this dualistic
condition, whose wretchedness (Rom. vii. 24) was
concealed by their faith, Adam and his wife became
the first parents of the human race. The conflict
between the good and evil in them secured at once
through the first procreations a historical objectivity.
As the evil arising from freedom of choice preceded
the good arising from the same source, so the bad
O O *
child preceded the good. The child which was ex
pected to be a blessing became a curse. Cain could
indeed have ruled over the sin which was lying in
wait for him (Gen. iv. 2) ; but he did not do it, and
thus fell into the hands of him who was a murderer
from the beginning (John viii. 44; 1 John iii. 12).
After grace has entered the human race contem
poraneously with the utterance of the promise, all
those who scornfully reject this grace like Cain
isolate themselves from the seed of the woman, which
carries the power of victory in itself, and become a
seed of the serpent. The murder of Abel by Cain
is the first bruise in the heel which the seed of the
woman suffers from the seed of the serpent.
COMMENCEMENT OF SACRIFICE. 31
EEMARK. — It is particularly the Gospel of John
which discriminates between two kinds of men : those
who are of God, and those who are not of God, but are
of the evil one, or of the devil. In fact, there are
many good and bad natural traits which are inherited,
and which present the mental and ethical nature of men
in an endlessly manifold commingling, yet this indi
vidual constitution has no decided moral value. Men,
however differently the moral potencies in them are
commingled, are all alike in this, that they are destitute
of the righteousness which avails with God. Every
thing depends upon whether man gives himself to the
power of grace or of evil, and so whether he stamps
the innate good traits, or the innate evil traits, as the
character of his personality.
§ 10. The Beginnings of the History outside of Paradise.
(2) Commencement of Sacrifice.
The narrative concerning the sacrifices of the brothers
is instructive in the following particulars : —
(1) Sacrifice in its origin is not the satisfaction of a
divine command, but of an inward need. We can
even conclude, from the fact that Cain was the first
one who offered sacrifice, that we have to do, not with
the fulfilment of a divine command, but with a per
formance which proceeded from a more or less pure
feeling of dependence.
(2) The sacrifice is in all its kinds a gift, an offering
/, 7e/3a9, Trpoa-tyopa). It is founded in the
32 OLD TESTAMENT HISTORY OF REDEMPTION.
consecration (sacratid), and is completed in the oblation
(oblatio).
(o) It does not begin before man has left Paradise,
and is the first step in the re-establishment of the
original relation between man and God on the one
side, and the natural world on the other, occupying
with reference to both a mediatorial relation.
(4) The bloody offering contains the expiatory ele
ment, which is wanting in the vegetable offering, and
therefore takes the precedence of it ; but
(5) Every offering is worthless without the right
internal state of the one bringing it. Abel offered by
faith (Heb. xi. 4) animal sacrifices, which were types
of the true vicarious sacrifice, and as he shed his own
blood he was a type of the offering whose blood speaks
better than that of Abel.
REMARK. — The history of Adam represents almost
a thousand years. Perhaps he is only the representa
tive of this period, but the Biblical account really
indicates such a great age. Josephus appeals for it to
an antique tradition outside the Bible (Antiquities,
I. iii. 9). In the one hundred and thirtieth year of
his life Adam becomes the father of Seth. Only a
passing allusion is made to the daughters of Adam
(Gen. v. 4). Cain's wife was one of his sisters, for
the marriage with sisters first became incest at a later
period. That which we read in Gen. iv. and v. are
only fragments, of which the connecting links are
wanting. The tendency of Biblical historiography is
ethical, is didactic. The history is only the means,
THE TWO LINES. 33
not the end. Hence from the tradition, which at the
time of the original author flowed more richly, only
disjecta membra are united together.
§11. The Beginnings of the History outside of Paradise.
(3) The Two Lines.
From Cain and Seth, who took the place of Abel,
the ancestral tree branches off into two lines, charac
terized by two phases of development, which, if man
had not fallen, would have been only two sides of one
development. Cain is the first builder of a city, and
with Enos began the congregational character of divine
service. The city Enoch, is the remote beginning of
the world-empire, and Enos' congregation of Jehovah
is the remote beginning of the church. In Lamech,
the seventh in the Cainitic line, the direction towards
that which is worldly rose to a Titanic defiance ; and
in Enoch, the seventh in the line of promise, the
inward tendency is deepened to the point of a loving
fellowship with God, which rendered him immortal.
Even Enoch's son, although he finally died, lived
longer than any of the Antediluvians. Enoch was
taken away at a comparatively early age, for long life
was even then not the highest good. The curse of sin
made it one long woe ; therefore Lamech hopes that
in his son, the tenth in the line of promise, the period
of the curse will have a comforting termination. This
hope to a certain extent did not deceive him, for with
Noah, after the judicial catastrophe, a new period began
in which grace formed a barrier against the curse.
c
34 OLD TESTAMENT HISTORY OF REDEMPTION.
EEMARK 1. — The two genealogical tables contain,
besides Enoch and Lamech, different names, and pur
sue different ends. The Cainitic extends only to the
seventh member, because in it the worldly, Cainitic
development culminates ; the Sethitic, however, leads
from the primitive history to that of the flood. The
heathen mythology stands in undeniable connection
with the persons of the Cainitic genealogical table. A
connection exists, although not an etymological one,
between Jabal and Jubal, the two sons, and Apollo,
between Tubal-Cain and Vulcan, Naamah and Venus,
whose name, like that of Naamah, goes back to the
Sanscrit vanas, delight, grace. Heathen mythology has
deified partly natural objects, partly the men of the
primitive history.
EEMARK 2. — The names CHS, w*$} and t^3K, represent
three stadia of the primitive history, namely, that of
the primitive man, who is called D*iK, as 777-761/779, earth-
born ; that of the husband of the wife (^^, equivalent
to 'insh, which indicates sociability, familiarity) ; and
that of man as subject to death (^g, from 6WK, to
le sickly, compare the Assyrian enm, weak). The
Biblical Enoch corresponds to Gayomert of the Persian
myth, whose name signifies mortal life.
§ 12. The Termination of the History outside of
Paradise, or the Judgment of the Flood.
With the increase of the human race moral corrup
tion increased. The distinction between the two lines
TERMINATION OF THE HISTORY OUTSIDE PARADISE. 35
disappeared. The boundaries drawn by the Creator
between the world of men and spirits was broken
through. The animal and demoniacal evil threatened
to nullify the realization of the divine decree of mercy.
Therefore, after a gracious respite of one hundred and
twenty years had brought no improvement, God sent
the flood, which destroyed man and the animals living
in their neighbourhood. But this relapse of the
earth into the stadium of the primitive waters (Dinri)
was designed to effect a new beginning in the history
of salvation. Noah, who remained true to God, was
rescued, and became the deliverer of the human race,
and of the animal world which was directly connected
with it. In view of the judgment of the flood, the
relation of God to man began to take on a deeper
condescension by means of a covenant ; and with Noah,
the righteous man, began the typical mediatorial
relations. The flood is a type of baptism (1 Pet. iii.
21), and the ark is a type of the church.
REMARK 1. — When the heathen mythology speaks
of marriages between gods and men, and on the con
trary, Gen. vi. 1—8, of marriages between the sons of
the gods and the daughters of men, that view is most
probable which understands the sons of God as pro
minent men resembling the gods. We are not to
understand thereby demons, for only beings of the
same species can have fruitful sexual intercourse,
but demoniacal men who became the instruments of
demons.
REMARK 2. — The hundred and twenty years are,
36 OLD TESTAMENT HISTORY OF REDEMPTION.
according to the Babylonio - Assyrian sexagesimal
system, a double sosse (60 + 60), for susu is the Baby
lonian term for a sum of sixty. Yet the one hundred
and twenty years can also be explained according to
the Biblical symbolism of numbers ; for forty is a
number which indicates a period of waiting and tran
sition, hence one hundred and twenty, the tripling of
this number, indicates a crisis.
HEMARK 3. — The Biblical narrative does not demand
an absolutely universal deluge, for it measures its
height by the top of one of the mountains of Ararat.
The flood was in so far universal as it destroyed the
entire human race then living. That was its only
object. But, on the other hand, the universality
of the tradition of the flood which is to be found
even among the nations of interior Africa (e.g. the
Herero), and of Northern India (e.g. the Kolhs), is a
powerful proof of the historical unity of the human
race. The Babylonio-Assyrian account of the flood,
which was made known in 1872, cannot be the
original of the Biblical, for the tradition there appears
to be transformed mythologically and locally. The
hero of the flood, Xisuthros,1 is there caught up among
the gods into the abode of the blessed ; hence he is
confounded with Enoch. And the mountain on which
the ark landed is placed by this tradition in the
neighbourhood of Babylon ; it is called Nizir, which
is the name of the southern spur of the Armenian
highlands.
1 Xi is equivalent to the Sumerian Zi, which signifies life.
FOUNDATION OF THE POST-DILUVIAN HISTORY. 37
§ 13. The Foundation of the Post-diluvian History, or
the Covenant of the Rainbow.
After Noah had left the ark, which had landed on
a mountain of Ararat, with his family, he built an
altar and sacrificed upon it burnt-offerings. Paradise,
and the presence of God upon the threshold of Paradise,
have now vanished from the earth. The suppliant
hereafter looks upward; the one bringing a sacrifice
raises therefore a place upon the earth. The offering-
is called rv'y, that which ascends. Earth and heaven
are now separated. But God, receiving the sacrifice
of thankful adoration with favour, promises that the
progressive energy of the curse shall now be restrained
through the predominating energy of grace. He
renews the creative blessing, renders animals subject
anew to man, allows the enjoyment of animal food,
but with the exclusion of blood, and sanctions the
capital punishment of him who lays hands on the
life of his brother, created like him in the image of
God. This Noachian covenant is until the present
the gracious power which preserves the world, which
assures the continuance of the human race ; and the
bow in the clouds is still the sign of, the victory which
grace won over wrath.
EEMARK 1. — The threatening of death, with its
reverse side, the promise of life, and in general the
relation of God to those who were first created, does
not yet fall under the conception of a covenant ; hence
Hos. vi. 7 is not to be translated, " Like Adam they
38 OLD TESTAMENT HISTORY OF REDEMPTION.
have transgressed the covenant/' but like men, that is,
as sinful men are wont to do. The God who threatens
and promises remains exalted above man ; the God
who makes a covenant goes down in condescension,
and places Himself to a certain extent on the same
level with him. The covenant is an act through
which God condescendingly assures what He promises,
and this takes place first between God and Noah before
and after the flood.
REMARK 2. — The Synagogue reckons seven Noachian
commandments : — (1) The prohibition of idolatry ; (2)
of blasphemy ; (3) of incest ; (4) of murder ; (5) of
theft; (6) of the flesh of animals which are yet alive
(memlrum de vivo) ; (7) the institution of magis
terial power. Of these seven commands, Gen. ix. 1—7
contains only the fourth, sixth, and seventh. The
command, Gen. ix. 6, leaves the execution of punish
ment still undetermined ; it lays it only in general
in the hand of men, and demands it of him as the
fulfilment of a duty, without allowing a ransom (TTOIVTJ),
as in the Homeric poems.
§14. The Internal and External Separation of the
Peoples.
It is soon apparent that the internal root of corrup
tion has not been destroyed. When Noah after his
drunkenness had clarified his spirit through the pain
of repentance, he looks through that which his sons
have done into the future of mankind, which is ethno-
INTERNAL AND EXTERNAL SEPARATION OF PEOPLES. 39
graphically and ethically distinguished in a threefold
way. After the foundation of the difference between
the nations has thus been laid in the house of Noah,
it is still further carried out in Shinar (Sumir), that is,
in the land on the lower Euphrates. The process of
separation in language which God introduces to check
the selfish and unspiritual effort of mankind for unity,
is the beginning of the nationalities. With these
nationalities arose at the same time the heathen, with
their different languages and religions. If there is
still in this chaos a ray of light, it is necessary for the
benefit of mankind that means should be found for its
preservation. That this should take place within the
line of Shem, appears from the programme delineated
by Noah while under the influence of the Spirit. Shem
is, from this time on, the centre-point of the history of
salvation. The line of the covenant goes through Shem.
KEMARK 1. — The breaking up of the united human
race into peoples with different languages was a divine
act for the good of man ; for by this means a barrier
was made against sin, which, without this separating
wall of the language, would have attained a terrible
intensity. Now, however, the immoral and irreligious
products of one nation are not equally destructive to
another ; and many false religions are better than one,
since they paralyze one another. Even war, which
arises from the selfish character of nationalities, is
better than the idle peace of universal estrangement
from God, for the demon of war arouses the peoples
and drives them to God.
40 OLD TESTAMENT HISTORY OF REDEMPTION.
EEMARK 2. — Babel signified originally lab ilu, gate
of God ; in Sumerian ka dingira, which has the same
meaning. The Biblical narrative understands the name
ominously as an emblem of the confusion of tongues
which took place.
SECOND PEEIOD.
FROM THE ELECTION OF ABEAM UNTIL THE EMIGRATION
OF THE FAMILY OF JACOB INTO EGYPT. THE PERIOD
OF THE AGE OF THE PATRIARCHS, OR OF THE SEPARA
TION AMONG THE NATIONS.
§ 15. The New Beginning and the Remnant of the Old.
THE leading of Abram out from the heathen world
may be compared to the separation between the
earthly and heavenly waters on the second day of
creation. Since the strife between good and evil has
entered into the world, a new separation of that which
is dissimilar is always the signal of all true progress.
Abram's native house lay within the kingdom of
Nimrod. Whether at that time the non- Semitic
(Kushitish) or the Semitic population was dominant
we do not know, but it is certain that both had fallen
into polytheism. Because the Shemites had forsaken
the God of Shem,1 the blessing of Noah could not be
realized in them. God therefore made the point of
light, which had not grown dim in Abram, the tenth
1 Josh. xxiv. 2 : "And Joshua said to all the people, Thus saith
Jehovah, God of Israel, Your fathers dwelt on the other side of the
river from old time, Terah the father of Abraham and the father of
Nahor, and they served other gods."
41
42 OLD TESTAMENT HISTORY OF REDEMPTION.
from Shem, to the starting-point of a new development.
Abram, " the one," l became the holy root of the good
olive tree of Israel. But the national form into which
the salvation now enters is only a means to its end.
Melchizedek in doing homage to Abram recognises in
him God's chosen instrument, and Abram in subordi
nating himself to the Hamitic priestly king, whose
knowledge of God dates from beyond the separation
of mankind into nations, bows himself as the new
beginning before the remnant of the old. The priestly
stem of Israel bows beforehand in the presence of an
appearance outside the law, and it appears, by way of
prelude, that the law will find its accomplishment in
an end which resembles the beginning, whose remnant
is Melchizedek.
REMARK 1. — In Melchizedek's thanking Abram and
blessing him, we have the consciousness of the nations
typically portrayed, that they are indebted to the
people of Abram for the mediation of salvation ; and
in the subordination of Abram to Melchizedek the
consciousness of Israel is typically portrayed, that it
is only a chosen instrument for the salvation of the
nations, and that after it has fulfilled its calling it is
destined to disappear with its nationality in the
redeemed human race.
REMARK 2. — The determination of Terah to emigrate
1 Mai. ii. 15 : " And did he not make one ? Yet he had the residue
of the Spirit. And wherefore the one ? Because he was seeking the
seed of God," etc. Compare Isa. li. 2 : "Look unto Abraham your
father, and unto Sarah that bare you : for I called him alone," etc. ;
Ezek. xxxiii. 24.
ETHICAL CHARACTER OF THE NEW BEGINNING. 43
to Canaan, which existed before the call of Abram,
was doubtless connected with the movement of the
Babylonian Shemites from south to north, of which
Gen. xii. forms the beginning, and whose continuation
is the emigration of the Canaanites (compare Gen.
x. 6). The narrative here, however, manifests no
interest in the history of the peoples as such, but only
as it has a bearing on the history of redemption, and
this interest fastens on single individuals.
§ 16. The Ethical Character of the New Beginning.
The call of Abram had in view a family of God,
and in this family a people of God, and in this
people the God -man. The ethical character of the
new beginning is determined by this.
(1) It is a work of grace which is prepared, hence
everything proceeds in the history of the patriarchs
contrary to nature. The divine name which is peculiar
.to the patriarchal history is God Almighty. Grace
always raises itself on the foundation of the natural
after it has first destroyed it ; thus the body of Abram
must become as " good as dead " (Eom. iv. 19; Heb.
xi. 12) before he could become the father of the son
of promise.
(2) It is a work of the future which is prepared.
The present stands in sharp contrast with this future.
The whole life of the patriarchs therefore flows on in
hope and against hope. The true domain of their
lives is in the time of redemption, to which the divine
name Jehovah is peculiar.
44 OLD TESTAMENT HISTORY OF REDEMPTION.
(3) It is a work of the world to come which is
prepared ; a work proceeding from that world, and
tending towards it. Hence the divine leading of the
patriarchs tends to disgust them not only with the
present, but in general with temporal things. They
died weary of life, and sought, as is said in Heb. xi. 16,
after a better fatherland.
(4) It is God's own work which is prepared, not
man's work. That which God demands before all
things else of the patriarchs is a state of mind which
is receptive for this work of God, which inquires after
it, and blends with it ; in a word, faith. Abraham
believed (Gen. xv. 6), and thus became the father of
the congregation of faith.1 His faith became his
righteousness before he received and obeyed the com
mand of circumcision. The period of the patriarchs is
the period of faith before the intermediate coming in
of the law, and hence it is the Old Testament type of
the New Testament period of faith after the doing
away of the law. To this evangelical character, which
is peculiar to the time of the patriarchs, correspond
also the modes of God's revelation.
KEMARK 1.— When God says (Ex. vi. 3) that He
appeared to the patriarchs as God Almighty (El
Shaddai), and was not made known to them by His
name Jehovah, the meaning is that they experienced
divine acts, which in the midst of the contradictory
1 Rom. iv. 16 : " For this cause U is of faith, that it may be accord
ing to grace ; to the end that the promise may be sure to all the seed ;
not to that only which is of the law, but to that also which is of the
faith of Abraham, who is the father of us all."
THE DIVINE MODES OF REVELATION. 45
present ensured the fulfilment of the promise, but that
this fulfilment remained for them at a remote distance.
EEMAEK 2. — With regard to the significance of the
mention of faith in connection with the Old Testament
history, see Michael Baumgarten on Gen. xv. 6, Theolo-
gisclur Commentar zum Pentateuch, Kiel 1843-1844.
§ 1 7. The Divine Modes of Revelation.
God spoke to the patriarchs in the depth of their
spirits, but He revealed Himself also in manifold other
ways ; in dreams, in ecstatic sleep (ntpTVi), in prophetic
beholding while they were awake, or it is simply said
that He appeared to them (Gen. xv. 1 7). That, however,
which is new and characteristic of the period of the patri
archs is the manner of revelation which is mediated
through angels. What Jacob saw in the dream of the
ladder reaching to heaven is from that time on the char
acteristic of the history of redemption, and occurs in the
time of the patriarchs more frequently than elsewhere,
according to the law of redemptive history that there
is a predominant intensity in every beginning. The
appearances of the angel of Jehovah or of God form
the culminating point of all these angdophanies, which
first enter after the conclusion of the covenant (Gen. xv.),
and whose object and end are to be judged by this
commencement (terminus a quo). On the one hand
this angel is even called Jehovah and God,1 and he
1 Ex. iii. 4: "And when Jehovah [compare ver. 2 : the angel of
Jehovah] saw that he turned aside to see, God called unto him," etc.
46 OLD TESTAMENT HISTORY OF REDEMPTION.
calls himself God ;T on the other hand, he cannot be
the sender himself, but the sent (n&O is equivalent to
rhw, Gen. xxiv. 7 ; Num. xx. 16). He is, as the pro
phecy in Zechariah2 and the New Testament regard
him, a real angel,3 yet one of a thousand through whom
God chose to reveal Himself personally, as later in
the man Jesus, hence in a manner prefiguring and
preparing His incarnation, which was the end of the
covenant. And since the angel appeared in human
form, this mode of revelation was especially familiar
and evangelical.
KEMARK. — Even just after the fall of man a theo-
phany is related (Gen. iii. 8 sq.) ; but the narrative
purposely avoids the expression which commonly occurs
in the later theophanies, " and he appeared," which we
first meet in Gen. xii. 7. It should here be observed :
(1) That it is only related of the patriarchs, but not
of any of their contemporaries, that God appeared to
them. (2) Such divine appearances are narrated —
(a) without any closer indication of the time and
condition, Gen. xii. 7, xxvi. 2, xxxv. 9 ; (&) with an
indication of time, " by night," Gen. xxvi. 24 ; (c) with
an indication of the condition, " in a vision," Gen.
xv. 1, compare Num. xxiv. 4, 16, that is, in a condi-
1 Gen. xxxi. 11, 13 : "And the angel of God spake unto me. ... I
am the God of Bethel;" Ex. iii. 6 : "And he [ver. 2 : the angel of
Jehovah] said, I am the God of thy father," etc.
2 Zech. iii. 2 : "And Jehovah [compare ver. 2 : the angel of Jehovah]
said unto Satan, Jehovah rebuke thee," etc.
8 Jude, ver. 9 : " But Michael the archangel, when, contending with
the devil, he disputed about the body of Moses, durst not bring against
him a railing judgment, but said, The Lord rebuke thee."
THE PROMISES. 47
tion of prophetic beholding ; or (d) in " a dream,"
compare Gen. xxviii. 10 sq. with Gen. xlviii. 3. This
is the only case where God appears to a patriarch in a
dream. Otherwise the dream is the medium through
which the future appears in images, Gen. xxxi. 10 (to
Jacob); Gen. xxxvii. (to Joseph); especially to the
heathen, Gen. xl. xli. (to Pharaoh and the prisoners);
and where it is said that God revealed Himself to them
in a dream, the narrative does not state that He ap
peared to them, but that He came to them, Gen. xx. 3
(to Abimelech), xxxi. 24 (to Laban); that is, that He
caused them to feel His nearness overpoweringly.
§ 18. The Promises.
As this revelation of Jehovah in His angel was
determined by the form of the New Testament future
which was to be prefigured, so the words of the pro
mise concerning the future, which was to be pre
figured, were determined by the form of the present.
Unity based on consanguinity, community ordered by
law, and the firm possession of a country, are the
three things which make a multitude of mankind into
a people and a state. Hence the promises to the
patriarchs have their primary reference to the future
possession of the land in which they are pilgrims, to
the propagation of their race, and to kings.1 Abraham
1 Gen. xvii. 6: "And I will make thee exceeding fruitful, and I
will make nations of thee, and kings shall come out of thee ; " and
Gen. xxxv. 11.
48 OLD TESTAMENT HISTORY OF REDEMPTION.
is to be the ancestor of a people of God, an ancestor
of many peoples connected with them by blood ; but
the promise of the blessing of the nations in the seed
of the patriarchs, which is given thrice to him, and
once each to Isaac and Jacob, gives him even for the
wider circles of the non-Abrahamic nations a central
significance. The nations' desire for a blessing will
turn to Abraham and his seed, and so the fulness of
blessing which he possesses will become a source of
blessing to the nations. Paul appends (Gal. iii. 16)
to this expression "in thy seed" the explanatory ex
pression of the history of fulfilment, " which is Christ."
Even the author of the Messianic Psalm (Ixxii. 17)
proceeds from the same presupposition. He who is
the personal end of the " seed of the woman," that is,
of the human race, is for the apostle as well as the
psalmist the personal end of the seed of Abraham,
that is, of the people of Israel. And with reason, for
the history of redemption progresses gradually, but in
every element of its progress that which it will ulti
mately bring to light is already contained as in process
of becoming.
§ 19. TJie Prophecy.
Abraham is indeed called a prophet (Gen. xx. 7 ;
Ps. cv. 15), yet we nowhere read of divine revelations
through him to others. But we have benedictions
of Isaac and Jacob, which consist in the appropriate
announcement and application of future things propheti
cally seen. The blessing of the first-born (Gen. xxvii.),
THE PROPHECY. 49
which Jacob obtains through artifice, bestows on him
Canaan, renders the more remote as well as the con
sanguineous nations subject to him, and conditions the
blessing and curse of men by the relation which they
hold to the one who has been blessed. The benedic
tion which Esau subsequently receives is only the
shadow of a blessing, but a shadow which dimmed
the history of Israel until the time of the final
catastrophe of Jerusalem. The blessing of the
first-born which Jacob then bestowed upon Judah
(Gen. xlix.) is none other than the one received from
Isaac.
Descending from the three (Reuben, Simeon, Levi)
who in age were next entitled to it, he makes him
the prince (TJJ), while the birthright ('Tjtoa), that is,
the twofold inheritance, falls to the double tribe of
Joseph, the saviour of the house of Israel (1 Chron. v.
1). The turning-point from tribal dominion to the
dominion of the world is marked by the coming to
Shiloh1 (Gen. xlix. 10; compare 1 Sam. iv. 12, 1
Kings xiv. 4).
This is the return of Judah to his people after
victorious conflict, for which Moses in his benediction
prays in behalf of the tribe (Deut. xxxiii. 7). Judah
until this coming to Shiloh was the leader of the
tribes, and continued to be so even until the beginning
of the time of the Judges. But the real fulfilment of
this benediction became this, that the kingdom of the
promise was transferred to Judah, and that he was the
1See Delitzscli's Messianic Prophecies, Edin. 1880, p. 34 sq.
D
50 OLD TESTAMENT HISTORY OF REDEMPTION".
chosen royal tribe of Israel, out of which the first and
the second David went forth.1
§ 20. The Triad of Patriarchs and the Types.
Three is the number of a completed process. The
third member is the sum of both the others, and as
the end is stronger than the beginning, so, as a rule,
the middle is weaker than the beginning and end
(_w J). Thus the history of the patriarchs moves to
its goal. Isaac's character is as passive as his name,
which does not express his own, but Abraham's act.
In almost all that is related of him, Abraham's history
repeats itself. On the contrary, Abraham's history is
a new, high, energetic beginning. His life, in spite of
many eclipses, is a progress from faith to faith ; and
Jacob's history, in spite of many shadows, is wonder
fully guided by God's loving-kindness and truth. His
life makes the total impression, that salvation is " not
of works" (Rom. ix. 11), and it attains in Peniel as
high a point as Abraham's on Moriah. Not the bless
ing of the first-born secured from Esau by cunning,
but that obtained from God by wrestling, becomes the
basis of the nation which bears the name Israel, born
of the labour of prayer and repentant tears (Hos.
xii. 5).
In its climaxes, the history of the patriarchs takes
1 Heb. vii. 14, first clause : "For it is evident that our Lord hath
sprung out of Judah." Key. v. 5 : " Behold, the Lion of the tribe of
Judah," etc.
THE TRIAD OF PATRIARCHS AND THE TYPES. 51
on a typical form. The type, however, hastens on
before the prophecy. At the end of the history of the
patriarchs, prophecy designated the tribe of Judah as
the starting-place of the future Christ. But the
ground-tone of his image is only of a royal character.
The transaction on Mount Moriah, however, is a type
incorporated by God into the history, a type of the
sacrifice of the only begotten Son, which the Father
will at length bring for the human race, and at the
same time of the self-sacrifice of the Son, who goes
willingly to death. Also, the struggle at Jabbok is
typical. Peniel and Moriah stand related to each
other like Gethsemane and Golgotha.
EEMARK 1. — Instead of the names Abram and Sarai,
the narrator, after the epoch indicated in Gen. xvii.
5, 15, uses without exception the names Abraham and
Sarah — similarly as in Acts the name Saul after xiii. 9
disappears. On the contrary, the name of Jacob, in
spite of the change into Israel, is retained, and the
name Israel is used only as a variation for it. For
the names Abraham and Sarah indicate a new position,
by which the former become antiquated. On the other
hand, the name Israel indicates a spiritual conduct,
determined by faith, beside which the natural conduct,
determined by flesh and blood, still continues. The
patriarch who bore the names Jacob and Israel is therein
a prototype of the people which sprung from him.
EEMARK 2. — The type is, on the one hand, the work
of God, the framer of history ; on the other, it is the
self-announcement of the coming One, like the shadow
52 OLD TESTAMENT HISTORY OF REDEMPTION.
which accompanies the Christ throughout the Old
Testament in His process of coming. The type is
prophecy in deed (vaticinium reale), and is distin
guished from prophecy in word (vaticinium verbale)
by this, that it takes place outside of the sphere of
human consciousness and human freedom, and that it
is only recognised through the medium of God's word,
which explains it, or by looking back from the stand
point of the goal upon the preceding history.
§ 21. The Covenant and its Sign.
The next tendency of the redemptive history in
this second period, toward effecting a separation in
the mass of the nations, finds expression in the
covenant with Abraham (Gen. xv.) and in the sign
of that covenant. The covenant with Noah, concerned
the human race, which was still undivided, and had
respect to the most universal presuppositions in the
realization of salvation, namely the foundations of the
natural and social life. But the call of Abraham has
its goal in a redemptive people, and also the covenant
with Abraham concerns only mediately mankind ; it
has first to do with Israel. Abraham perceives (Gen.
xv.) that the course of his posterity to the promised
elevation goes through deep humiliation. One act
of deliverance places his seed in possession of that
which has been promised, namely the deliverance
from the land of bondage. And the sign of the
covenant of circumcision is designed to assure Abraham,
THE COVENANT AND ITS SIGN. 53
and all who belong to his family or enter it, that
although they are impure by nature, yet that their
nature is sanctified, and that they are to be the origin
of a people with a sanctified nature. As God by
means of the firmament divided between the waters
above and beneath, so He now divided between the
redemptive people and the peoples of the world, until
the time when the heavenly water of baptism takes
the place of circumcision, which breaks through this
national wall of partition, and not only sanctifies the
nature, but also through regeneration lays the founda
tion for a radical change in it.
REMARK. — The Old Testament religion begins with
the sanctification of the natural life, and makes this a
tutorial means (Gal. iii. 24), which tends to sanctifica
tion of the personal life. The New Testament religion,
on the contrary, begins with the sanctification of the
personal life, creating in the centre of man the prin
ciple of a new life, whose object is to bring also the
natural life under his sway. It belongs to the
peripheral character of the Old Testament religion,
that it takes common, human, heathen customs into
its service, and re-stamps them, as even circumcision,
which is a divine ordinance, connected with a
usage already existing; for the old civilised nations,
especially the Egyptians, as also yet many negro and
Indian tribes, regarded the removal of the foreskin
as necessary to purity of body.
THIRD PEEIOD.
FROM THE SOJOURN IN EGYPT UNTIL THE ARRIVAL IN
SHILOH. THE PERIOD OF THE DEVELOPMENT OF
ISRAEL, AND THE SPRING-TIME IN THE LAND OF
PROMISE.
§ 22. The Development of the Patriarchal Family into
a Nation.
THE pilgrim life of the patriarchs gradually came to
a stand-still, hence the danger of intermarriages
with the Canaanites arose. Under these circumstances
the providential leading of Joseph became the means of
hindering their settlement in a manner contrary to
the promise, and of preparing a suitable place in
Egypt for the independent ripening of the family of
Jacob to a nation. It was an arrangement of the
divine wisdom that the family of Jacob were sunk in
the currents of the national life of Egypt, — which as
scarcely any other was regulated by law, penetrated
by religion, and thoroughly cultivated in the most
manifold way, — in order to go forth after four hundred
and thirty years (Ex. xii. 40), or two hundred and
fifteen years (according to the Septuagint rendering *
' The rendering is as follows : « %i xxroixn/ris ruv vlut 'la-pa,^ $v
xa,rcf!x7iffix.v tv yy AlyuvfrM xect iv yn Xavaax irv) TiTfinxoffia. Tpidxovra..
" Now the sojourning of the children of Israel which they spent
54
DEVELOPMENT OF THE PATRIARCHAL FAMILY. 55
of the same passage, compare Gal. iii. 1 7), as a nation,
which was the spiritual antitype of this heathen,
natural type. From a few people in Egypt arose a
great nation (Deut. xxvi. 5), but one which became
more and more estranged from the God of redemptive
history (Ezek. xxiii. 8, 19, 27). During the period
of the Egyptian sojourn, falls the reign of the Hyksos
(Shepherd kings), which lasted several hundred years.
These kings were Semitic usurpers, who combined the
Egyptian worship of Ea with the Canaanitic worship
of Set or Sutech, who is almost the same as Baal
and especially Molech (Amos v. 26). After they had
been driven out by Amosis (Ahmes), one of the kings
of the eighteenth dynasty, that new king (Ex. i. 8)
arose under whom the oppression of Israel began. The
new king is a representative of the native dynasty,
which after the expulsion of the Hyksos came to
power, and no longer remembered what Joseph had
done for the land, and especially for the royal house.
Simultaneously with the oppression of Israel began,
under the restored native royal power, the reanima-
tion of the national consciousness in the better part
of God's people. The Israelitish proper names in
Exodus vi., Numbers i., and in the first chapters of
Chronicles, present a vivid picture of the state of
feeling at that time. The names of the father and
in the land of Egypt and of Canaan was four hundred and thirty
years." Not only Hellenistic tradition, but also Palestinian, testifies
that the sojourn of the Israelites in Egypt lasted two hundred and
fifteen (210) years. See the Pesikta of Rab Kahana, edited by Solomon
Buber, Lyck 1868, fol. 47b.
56 OLD TESTAMENT HISTORY OF REDEMPTION.
mother of Moses, Aniram and Jochebed, contain the
two great thoughts which filled and animated his
soul. The name Amram signifies the people is liiyli,
and thus indicates that Israel is an exalted people ;
and the name Jochebed signifies that Jehovah is glory,
and affirms that Jehovah is exalted above the gods of
the heathen, and hence of Egypt.
EEMAEK. — The Israelites were compelled to build
for Pharaoh the magazine cities Pithom and Eamses.
The name Eamses indicates a Pharaoh of this name,
and not Eamses I., who reigned only one full year,
but Eamses n. Miamun (the beloved of Ainun), during
whose reign, according to two papyrus rolls in Leyden,
Apuriu, which without doubt are the same as Ibrim
(Hebrews), are mentioned as compulsory labourers in
the building of a Becliennu, one of the fortified
magazines. According to this, the oppression of Israel
fell in the sixty-six years of the reign of this second
Eamses. The first four kings of the nineteenth
dynasty are Eamses L, 1443 B.C.; Sethos I. (Seti)
1439 ; Eamses n., 1388 ; and Menephthes (Merneph-
tali), 1322. The year of the Exodus is, as Lepsius,
Ebers, and most now think, the year 1314 B.C.
§ 23. The Exodus.
The opinion which even Schiller adopted in his
Sendung Moses1 may now be considered as established.
1 This article first appeared in the tenth number of the Thalia, 1790 ;
see Delitzsch's Pentateuch-lcritische Studien; first article on the Lepers-
Tora, in Luthardt's Zeitschrift, Leipzig 1880, pp. 1-10.
THE EXODUS. 57
The expulsion of the lepers under Amenophis, or
Menephthes, is the event to which the Egyptian myth
has distorted the exodus of Israel from Egypt.1
Eamses n. Miamun is the Pharaoh of the oppression,
and his son, Mernephtah (the beloved of Ptah), is the
Pharaoh of the exodus. The princess who rescued
Moses in Tanis was probably a daughter of Seti, and
a sister of Eamses n.2 The foundling was brought
up by Pharaoh's daughter like a prince ; 3 but when he
was grown up, he regarded " the reproach of Christ
greater riches than the treasures of Egypt " (Heb. xi.
24-27). Although the name Moses may be identical
with the Egyptian mes (mes-u), which signifies child,
yet, understood as a Hebrew word, it is a hint at
the history of him who, drawn out of the waters of
the Nile, drew his people out of the waters of Egypt.4
In the solitude of Arabia he matured for this high
calling.
The theophany in the burning thorn-bush assured
him that he and his people were now to get a sight
of the fire of the divine wrath without being consumed
thereby. Plague after plague comes upon Egypt,
which disappoints Israel's hope again and again. But
in this fiery furnace of affliction (Deut. iv. 20; com-
1 Josephus, Contra Apionem, i. 26 sq.
2 Compare Ebers, Durch Gosen nach Sinai, Leipzig 1872, p. 82 sq.
3 Acts vii. 21, 22 : "And when he was cast out, Pharaoh's daughter
took him up, and nourished him for her own son. And Moses was
instructed in all the wisdom of the Egyptians," etc.
4 Isa. Ixiii. 11, first clause : "Then he remembered the days of old,
Moses, and his people. Where is he that brought them up out of the
sea with the shepherd of his flock ? "
58 OLD TESTAMENT HISTORY OF REDEMPTION.
pare Isa. xlviii. 10) the silver gleam of the name
Jehovah shines for Israel. God has now formed a
people as His peculiar possession, and is now called
Jehovah, as the God of free grace ruling in this people.
As on the third day of creation the continent, as the
birth-place of mankind, goes forth from the waters, so
in this third period Israel, as the birth-place of the
future God-man, goes forth from Egypt. The people
really come out of the waters,1 marching through the
Eed Sea, since God's miraculous interference lengthened
and heightened the time of the ebb-tide, out of just
those waters which, flowing back, buried the Egyptians ;
an event which is celebrated in the Scriptures as the
felling of rahab, that is, of the monster of the waters,
and as the piercing of the tannin, that is, of the dragon.2
This passage through the sea was, according to 1 Cor. x.
1 sq., Israel's baptism, namely, into Jehovah, and into
Moses his servant (Ex. xiv. 31).
i KEMAIIK 1. — The name Jehovah (nirp) was not first
coined in the Mosaic period, but it received a parti
cular specialization of its meaning. In itself considered,
the name Jehovah indicates the One whose nature
consists in being, which continually manifests itself
as existence, the One existing by and through Himself,
the eternal, and at the same time the eternally living
One. But at the time of Moses the name received,
1 Isa. li. 10 : " Art thou not it which hath dried the sea, the waters
of the great deep ; that hath made the depths of the sea a way for the
ransomed to pass over?" and Ps. civ. 7.
2 Isa. li. 9, last clause : " Art thou not it that was cutting rahab,
and piercing the tannin ? "
THE EGYPTIAN PASSOVER. 59
through the explanation in Ex. iii. 1 4 sq., " I shall
be what I shall be," a special direction towards the
future. The name signifies from henceforth the One
existing in the unlimited future, and in His being
determining Himself with absolute freedom ; hence the
One who, without extraneous compulsion, so reveals
Himself as His decree requires ; in brief, the God of
redemptive history, whose government has as its signa
ture mercy and truth.
EEMAUK 2. — Those are everywhere important and
significant turning-points in the history of redemption
where the Old Testament Scriptures speak of faith :
(1) The beginning of the anterior history of the
people of God ;l
(2) The beginning of the period of the kingdom of
God;2
(3) The beginning of the period when the kingdom
of God was transferred to the heathen.3
§ 24. The Egyptian Passover and the Beginning of the
Kingdom of God.
The leading of Israel out of Egypt is the Old
Testament redemption. As the last of the ten plagues,
1 Gen. xv. 6 : "And he believed in Jehovah, and He counted it to
him as righteousness."
2 Ex. xiv. 31 :" And Israel saw the mighty act which Jehovah
performed upon the Egyptians ; and the people feared Jehovah, and
believed in Jehovah, and in Moses His servant."
3 Jonah iii. 5: "And the men of Nineveh believed in God, and
proclaimed a fast, and put on sackcloth, from the greatest of them
even unto the least of them. "
60 OLD TESTAMENT HISTORY OF REDEMPTION.
the destruction of the firstborn, visited Egypt, and
Israel received the command to sprinkle its doors with
the blood of the passover-lamb, it was not the blood of
the animal which changed the divine wrath into mercy
which spared1 their firstborn, but the antitypical
redemption stood behind it, as yet a dumb, unrevealed
secret, for all the types spring from the invisible root
of their antitype. Even the song of Moses (Ex. xv.)
after Israel had crossed the Eed Sea is typical ; it is
the eternally significant counterpart of the song of the
Lamb (Rev. xv. 3). It closes with the words, " Jeho
vah shall reign as king, for ever and ever." A king-
needs, in order really to be a king, a people ; such a
people Jehovah now has for the first time in Israel.2
The theocratic activity of God now begins, but the
national form of God's kingdom is merely its founda
tion. Israel is only the firstborn of the nations.3
REMARK 1. — The Egyptian passover was a sacrifice,
for although an altar was wanting, it was nevertheless
stamped as a sacrifice :
(1) Through the separation of the lamb for the
purpose of a divine service ;
(2) Through the application of the blood with the
stalk of hyssop.
(3) Through the following religious meal. It has,
with reference to the meal, the character of the peace-
1 The word j-jDQ signifies to pass over, to spare, compare Isa. xxxi. 5,
2 Deut. xxxiii. 5 : "And He was king in Jeslmmn," etc.
3 Ex. iv. 22: "And thou shalt say unto Pharaoh, Thus saitli
Jehovah, My son, my firstborn is Israel."
CHARACTERISTICS OF THE LEGISLATION. 61
offerings ; the blood, as in all animal sacrifices, aimed
at a mediatorial expiation. An innocent life is pre
sented to God, behind which Israel seeks covering for
its own life, burdened with guilt. The blood was
sprinkled upon the doorposts, and especially upon the
upper moulding ; in the subsequent observances of
the passover, it was poured out at the foot of the altar,
and the pieces of fat were laid upon the fire of the
altar (Ex. xxiii. 18, xxxiv. 25).
EEMARK 2. — The name theocracy (OeoKparla) was
invented by Josephus.1 When properly applied, it
does not indicate a form of government, but a relation
entered into between Jehovah and Israel, which does
not demand any particular form of government, and
is not excluded by any. The monarchy corresponds
most to the theocracy, in so far as the theocratic
relation will finally be completed in a ckristocratic.
§ 25. Characteristics of the Legislation.
As the people in the third month of the exodus
were in the wilderness, they learned through Moses
the high destiny intended for them, and answered the
words of Jehovah with the promise, " All that Jehovah
hath spoken we will do " (Ex. xix. 1-8, compare xxiv.
3, 7 sq.). After this unanimous and decisive answer
began the giving of the law on Sinai, which forms the
medium between its prelude in Marah2 and its con-
1 Contra Apionem, ii. 16.
2 Ex. xv. 25, second clause : "There lie made for them a statute and
an ordinance " (compare Josh. xxiv. 25).
62 OLD TESTAMENT HISTORY OF KEDEMPTION.
elusion in the plains of Moab. From its course and
contents the following main aspects are derived : — -
(1) It is a people to which the revelation from
Sinai is directed. This revelation enters into the
barriers of a nationality, and it cannot do this
without accommodating itself to all that is incon
gruous in the character of the people to the idea of
humanity.
(2) It is a people of which Aaron says, in order to
excuse himself, that " they are bent on mischief "
(Ex. xxxii. 22). Therefore the law must bind this
people with a thousand bonds, in order to restrain
its sinful inclination, and it must surround its
demands with dreadful threatenings in order to secure
itself.
(3) The law curses all those who do not absolutely
fulfil all its commands,1 and therefore leaves man only
the threefold possibility, either carnally to ignore it, or
to despair, or to take refuge in mercy.
(4) The law meets this flight for mercy with
gracious promises, and gracious institutions. But these
gracious institutions subserve the end in view only as
shadows, and externally and temporally, as the Epistle
to the Hebrews shows ; and to prevent that mercy from
being sought wantonly, every step in this direction is
defined with painful exactness ; and even the gospel
elements in the law have a legal character. This
character of the law corresponds to its mode of revela-
1 Deut. xxvii. 26 : " Cursed be lie who shall not establish the words
of this law to do them," etc.
THE ESSENTIAL HOMOGENEITY OF THE LAW. 63
tion. It is not immediately the direct revelation of the
one God, but is mediated through angels and men.1
§ 26. The Essential Homogeneity of the Law in all the
Phases of its Development.
The characteristic features which have been indi
cated are peculiar to the law in all the stages of its
development. Deuteronomy is not distinguished
therein from the Middle Books of the Pentateuch,
and even Ezekiel's Tora of the future has the same
physiognomy. The description of the religion of the
law is therefore independent of the results of Penta
teuch criticism. All parts of the Pentateuch recognise
the wonderful acts of God by which the exodus of
Israel from Egypt under Moses' leadership 2 was
accompanied;3 all presuppose that the Tora which
gave Israel its stamp as the people of God flowed
from a majestic revelation of God upon Mount Sinai.4
1 Gal. iii. 20 : " Now a mediator is not a mediator of one ; but God
is one." Compare Deut. xxxiii. 2 : "Jehovah came from Sinai, and
rose from Seir unto them ; He sinned from Mount Paran, and He
came with ten thousand saints ; from His right was a fiery law for
them ; " Acts vii. 53 : "Ye who received the law as it was ordained
by angels," etc.
2 Hos. xii. 13 : "And by a prophet Jehovah brought Israel out of
Egypt, and by a prophet was he preserved." Isa. liii. 11 : " Then he
remembered the days of old, Moses, and his people, saying, Where is
he that brought them up out of the sea with the shepherd of his
flock?"
3 Micah vii. 15 : <: According to the day of thy coming out of the
land of Egypt will I show thee marvellous things."
4 Judg. v. 4, 5 : " Jehovah, when thou wentest out of Seir, when
thou marchedst out of the field of Edom, the earth trembled, the
64 OLD TESTAMENT HISTORY OF REDEMPTION.
The Tora, in all its forms and codifications, consists of
the demands of divine holiness, and of means pro
vided for purification and atonement, and is every
where the rule of life for a people which is not able
to withdraw from externality and particularism, with
which a nationality and a state are infected. It
accommodates itself to deeply-rooted institutions and
customs, such as the avenging of blood, slavery,
polygamy, and marriage with a brother's wife, since
it contents itself with an ameliorating, restricting, and
regulating interference, and leaves here and there even
important deficiencies, as, for example, in the reasons
for divorce,1 since it confines itself to that which can
be attained in the present stage of the people's moral
condition. In contrast with other ancient legislations,
the Tora justifies its divine origin ; but it is not less
than all other legislations of the peoples, human,
national, adapted to the age, and even on this account
a standpoint which has been passed by for the new
world which has been formed by Christianity.
BEMAIIK. — Nowhere in the Tora is the non-Israelite,
or the man as such, called the neighbour of the
Israelite. Although in Lev. xix. 18, second clause,
we read, "Thou shalt love thy neighbour as thyself;"
yet in the parallel member, ver. 18, first clause, we
heavens also dropped, also the clouds dropped water ; the mountains
melted from before Jehovah, even this Sinai from before Jehovah God
of Israel."
1 Deut. xxiv. 1. Matt. xix. 8 : "He saith unto them, Moses, for
your hardness of heart, suffered you to put away your wives: but
from the beginning it hath not been so."
THE SACRIFICIAL TORA. 65
have these words : " Thou shalt not avenge, nor bear
a grudge against the children of thy people." The
legal regulations respecting the taking of usury (Deut.
xxiii. 20 sq.), and the non-exaction of debts in the
year of release (Deut. xv. 1-3), allowed the Israelites
to pursue a course with the stranger which was
forbidden with regard to a brother of the same nation.
The Israelite was not allowed to eat of any carcase,
but he might give it to the stranger (13), and also sell
it to the alien 01? J).1 Deuteronomy is as exclusive as
all the rest of the legislation, nay, even more exclusive.
It modifies the law which pronounces the sentence of
death upon one pursuing the slave trade,2 by limiting
it to the stealing and selling of an Israelite as a slave.
§ 27. The Sacrificial Tora.
The sacrificial worship was neither the first nor the
chief thing in the legislation.3 It had previously
existed as traditional usage ; and when the legislation
purified and regulated it, this was only a concession4
which was made to the human need of sacrifice, but
1 Deut. xiv. 21 : "Ye shall not eat any carcase : to the stranger that
is in thy gates thou rnayest give it, or thou mayest sell it to the
alien," etc.
2 Ex. xxi. 16 : "And he that stealeth a man or selleth him, if he
be found in his hand, shall surely be put to death."
3Jer. vii. 22: "For I did not speak with your fathers, nor
command them in the day that I brought them out of the land of
Egypt, concerning burnt-offering and sacrifice."
4 Such a concession is indicated in Lev. xvii. 11 : "7 have given it
to you [that is, the blood] upon the altar, to make an atonement for
your souls."
E
66 OLD TESTAMENT HISTORY OF REDEMPTION.
not without the dangers connected with it being
foreseen. The greatest danger lay in the delusion,
into which the people were likely to fall, that the
gift as such was a sufficient compensation for the sin,
— a delusion which the prophets oppose in such
cutting expressions as Micah vi. 6-8. The sacrificial
Tora itself therefore holds the elements of the atone
ment and of the offering wide apart. All which is
consumed in fire upon the altar is not in itself of an
atoning character, but is only acceptable to God on
the presupposition that it is the offering of one who
has been previously reconciled. The promise of
reconciliation is absolutely connected with the blood
alone, or with the offering on account of the blood.
Hence the emptying of the blood from the sacrificial
bowl, or the pressing out of the blood at the side of
the altar, always precedes the offering itself; for a
preliminary condition of every offering which is
pleasing to God, is the atonement mediated through
the life-blood of the guiltless animal which is devoted
to death. But between the person of the man and
the animal, which mediates through its blood, there
is an endless difference. And, moreover, the sacrificial
animal suffers an involuntary death, contrary to its
will, while the atoning character in the New
Testament sacrifice of the Eedeemer consists precisely
in His willingness to offer Himself. The blood of
the animal offering atoned only symbolically, and had
atoning power only as a temporary, figurative, typical
substitution for a better offering, which is the mystic
I
THE SACRIFICIAL TORA. 67
background from which the divine permission of
animal sacrifice has gone forth. As the blood of the
animals which covered the floor of the court of the
priests indicated to Israel that it needed an atone
ment, so the veiled holy of holies, which was accessible
only to the high priest once a year, indicated that a
time must come when a sufficient atonement would be
furnished once for all, so that the presence of God
would no longer need to be concealed in such a
death-threatening manner, and so that the abode of
God would be accessible for all believers. But the
people of the legislation did not yet know that this
atonement was to be the voluntary sacrifice of a
man1 whom God gives, and who gives himself in
death, to break the curse of sin through the moral
power of this act. In the age which now follows, the
Future One is not promised in the person of a sufferer
who offers himself, but in that of a prophet and king.
KEMARK. — For the proper estimate of sacrifice,
the following considerations are decisive : —
1. Against the substitution theory of Baehr : 2 the
life of the sacrificial animal is not substituted by man
for his own life (^.)> so ^at ^ ^s a symbol of it, but
it is a third somewhat which enters between God and
man for man.
2. Against the juristic theory of Kurtz : the
1 Ex. xxxii. 30 : " And it came to pass on the morrow, that Moses
said unto the people, Ye have sinned a great sin : and now I will go
unto Jehovah ; peradventure I shall make an atonement for your sin."
2 Symbolik des Mosaischen Kultus, in 2 vols., Heidelberg 1837-39.
68 OLD TESTAMENT HISTORY OF REDEMPTION.
slaughtering of the sacrificial animal is not a punitive
execution within the sacrificial ritual, that is, the
suffering of death as a punishment, but only the
means for securing the atoning blood, which is a type
of that poured out on Golgotha. Hence the killing of
the sacrificial animal is never spoken of as a putting
to death (n^on), but as a slaughtering (BIT^ or raj).
In like manner the going up of the sacrifice in fire is
never called a burning fl"!^), but a causing to ascend
in smoke p^i?1?)-
3. The sacrificial arrangement was a gracious one.
Atoning sacrifices were admissible for venial sins
(peccata venialia) alone, and only for mortal sins
(peccata, mortalia) when grounds for mitigation made
them venial sins. But on the day of atonement,1
year by year, the condition of the congregation as one
of grace is renewed. The private and congregational
sacrifices during the year presuppose this annual
atonement of the congregation as such.
§ 28. Moses and the Future Mediator.
As the people were not able to bear the voice of
Jehovah in its awful nearness, and Moses was com
pelled to take the position of mediator between them
(Deut. v. 23-25 ; Ex. xx. 19), God also promised the
people for the future a prophet as mediator of the
divine revelation, like Moses, and demanded for him in
1 See Delitzsch, Der Versohnungstag, in Ltithardt's Zeitsclirift fur
Kirchliche Wissenschaft, Leipzig 1880, pp. 173-183.
MOSES AND THE FUTURE MEDIATOR. 69
advance unconditional obedience (Deut. xviii. 15-19).
Moses was not the only prophet of his age, but all
prophecy beside him and after him moved in the realm
created through his mediatorship. The one prophet in
whom Moses' mediatorship finds its antitype as seen in
the history of fulfilment, is the predicted Christ, who
is here announced as a prophet. The prophets who
arose between Moses and this one cannot be included
in the expression, " a prophet like thee," for none of
them was so great as Moses, according to the testimony
of the Tora itself (Deut. xxxiv. 10; compare Num.
xii. 6—8). None of them were mediators of such a
divine revelation as the Sinaitic ; but that divine
revelation, which will be like the Sinaitic, lies for all
in the realm of the future.
REMARK. — The New Testament Scriptures see the
promise of a prophet who is the antitype of Moses,
fulfilled in Jesus (Acts iii. 22-24, vii. 37). Even
among the Jewish people the knowledge dawned that
the mighty and miraculous teacher from Nazareth
" was the prophet that cometh into the world " (John
vi. 1 4) ; but they did not know that the prophet of
the Old Testament promise and the Messiah were one
and the same person (John vii. 40 sq.; compare
i. 19—21), although, beholding the person of Jesus,
they surmised the identity of both.1
1 Matt. xxi. 9-11, ver. 11 : "And the multitudes said, This is the
prophet, Jesus, from Nazareth of Galilee. "
70 OLD TESTAMENT HISTORY OF REDEMPTION.
§29. The Beginning of Prophecy in the Time of Moses
concerning the Future King.
It is the result of different situations, that the image
of the future mediator in the Sinaitic legislation takes
on a prophetic image, and that in the mouth of Balaam
it receives a special royal character, — in the mouth of
that sorcerer whose magic Balak, the king of Moab,
invokes against victorious Israel. The star and the
sceptre, which Balaam sees going forth from Jacob-
Israel (Num. xxiv. 17), signify, as emblems of the
heavenly and earthly glory, the king in whom Jehovah's
royal government over Israel1 is humanly mediated.
He is the king of the final period, through whom Israel
conquers all the neighbouring nations ; and though
Israel for a time is threatened by Ashur, the world-
empire of the East, and subjugated by Chittim,2 the
world -empire of the West (1 Mace. i. 1, viii. 5),
it victoriously outlasts the nearest and most remote
movements of the nations. Although occasioned by
the circumstances of the age, this prophecy of Balaam,
as the first properly Messianic prediction, forms an
integral part in the systematic progress of revelation.
That which is promised to Judah as the royal tribe is
hereafter connected with the person of a king, through
1 Num. xxiii. 21, last clause: "Jehovah their God is with them
[i.e. Israel], and the shout of a king is among them." Num. xxiv. 7,
last clause : ' ' Their king shall be higher than Agag, and their kingdom
shall be exalted. "
2 See Delitzsch, Messianic Prophecies, Edinburgh 1880, p. 41,
Kern. 1.
THE OLD TESTAMENT OBJECT OF FAITH. 71
whom Judah attains the dominion of the world, to
which, according to Gen. xlix. 10, he was designated
after the arrival in Shiloh.1
EEMAEK. — The king whom Balaam foresees is
neither a succession of kings (that is, a collectivum)?
nor is he David,3 the victor over the Moabites and
Ammonites. The one beheld is not this or that king
who had already been (vaticinium post eventum), nor
one like David in Balaam's nearer future, but the
Future King who is exalted over all, through whom
Judah attains the promised dominion over the world.
For this cause Jeremiah (xlviii., xlix.) again takes up
the prophetic threatenings against the neighbouring
peoples as unfulfilled. Balaam's prophecy does not
contain anything which is not fitting to his character
and time. Schultz admits that it remains in tone and
contents within the boundaries of Jacob's blessing.4
§ 30. The Old Testament Object of Faith after the
Testamentary Words of Moses.
A great king and a great prophet are now hoped for ;
but their reciprocal relation is still concealed, and the
personality of both is so far from being superhuman,
that the desire for redemption is directed beyond
both to Jehovah Himself. Hence in the great me-
1 Compare Delitzsch, ut supra, p. 35 sq.
2 See Hengstenberg, Christologie dea Alien Testaments, 2d ed.,
Berlin 1854-57.
3 Wellhausen, Geschichte Israels, Berlin 1878, p. 266.
4 Alttestamentliche Theologie, Frankfort-on -the -Main 1878, p. 681.
72 OLD TESTAMENT HISTORY OF REDEMPTION.
morial song (Dent, xxxii.) neither the future prophet
nor the future king are thought of. Jehovah is the
One who makes use of the heathen as instruments of
punishment against His people, and who, after He has
extinguished the rebellious mass, attests Himself to
the remnant as having compassion on them and as
avenging them, so that the history attains its goal in
the restoration of Israel, and in the uniting of all
nations in the praise of the God of Israel, who has
been revealed in judgment and mercy. Even the
blessing of Moses (Deut. xxxiii.) deduces all salvation
from Jehovah, the eternal King, who is the refuge of
His people (compare Deut. xxxiii. 29 with Gen.
xlix. 18). And the prayer of Moses (Ps. xc.) also takes
refuge in this God, since it recognises Him as the un
changeable One, as the Foundation of hope in danger
and death. This faith, which hides itself in Jehovah,
seized at all times the redemption of Jesus Christ by
the root (compare Ps. cii. with Heb. i. 10-12). As,
now, the younger generation stood on the threshold of
Canaan they hoped to see the great work of Jehovah's
salvation, which had been promised, but it became all
the while manifest that the essential, final redemption
had not yet appeared, and that the fulness of the
times must still be awaited. Israel's entire history is
planned with the design that it should take refuge
from the God of the present in the God of the future,
who in the history of fulfilment becomes manifest as
the Father of Jesus Christ.
EEMAKK. — It would be impossible to conceive how
ENTRANCE ON THE POSSESSION OF THE LAND. 73
it is to be reconciled with the divine mercy, that God's
love as revealed in the true salvation should be so
long delayed, that the secret of the incarnation should
be so long veiled, and that the image of the future
Saviour should be formed in such a slow sporadic
way, while at the same time retaining such a national
externality, — all this, we say, would be inconceiv
able, if the faith which hides itself in Jehovah the
God of Kedemption had not been able at all times
to seize the salvation of Jesus Christ by its root. It
was therefore unavoidable for the Old Testament
believers that the human mediation of salvation should
recede as a mere accident behind the substance of
Jehovah's work.
§ 31. The Entrance on the Possession of the Land.
When Israel entered into Canaan, it came the second
time out of the waters. As at the creation the waters
gave way that the firm land might appear, so now the
waters of the Jordan gave way that Israel might secure
a firm land. The conquest of Canaan occurred in
connection with mighty miracles, as that part of the
Book of Joshua which treats of the conquest (i.-xii.)
relates. The conquest, indeed, as connected with
the exodus from Egypt, forms the Old Testament
redemption. But since the time of Joshua is the end
of that work of God which commenced with the
exodus, so too its miraculous glory is only a sunset.
The miraculous presence of Jehovah in the cloudy
74 OLD TESTAMENT HISTORY OF REDEMPTION.
and fiery pillar has ceased. Bread lias taken the
place of manna. The angel of Jehovah still appears,
but only seldom. The will of God is announced in
ordinary ways through the priesthood. In general, the
second half of the redemptive period, which ends with
the death of Joshua and Eleazar, is inferior to the first
half, ending with the death of Moses. It is true that
the part of the Book of Joshua which gives the
history of the distribution of the land, closes with the
thankful acknowledgment, Josh. xxi. 43-45 : " And
Jehovah gave unto Israel all the land which He sware
to give unto their fathers ... all came to pass."
But a larger portion of the land, especially the entire
sea-coast of Phoenicia and Philistia, was not yet
conquered, for only too soon Israel showed delay and
want of success in the continuation of the conquest,
which they had begun with energy, and placed them
selves in the midst of all the dangers of apostasy,
which the destruction of the idolatrous population was
designed to prevent. This was the condition of affairs
when Joshua, shortly before his death, took an oath
from the people in Shechem that they would hold
fast to Jehovah.
EEMARK. — "We admit that there are miracles which
have arisen as legends, yet we do not deny the miracle
as a fundamental principle. But for this very reason
we need a criterium, so as to discriminate between
credible and incredible miracles. The display of such
extraordinary means as the interference of God in the
course of nature, only appears credible to us when
THE CHARACTER OF THE TIME OF THE JUDGES. 75
important ends of redemptive history are concerned ;
and especially when they have to do, as in the time
of Moses and Joshua, and in the time of Jesus and
the apostles, with the foundation of a congregation of
God for an entire world -age, hence with a creative
beginning.
§ 32. Tlie Character of the Time of the Judges.
Soon no more of the elders were left who had seen
the miracles of the redemptive period. The people
were like orphans. They answered with tears and
sacrifices the divine message which admonished them
to be faithful to God (Judg. ii. 1-5). This state of
mind did not long continue. The heathen surround
ings, with which Israel was hemmed in, decomposed
its national consciousness, and relaxed the uniting
bond of its religion. The tribe of Judah, during
the time of the Judges, lost its pre-eminence. The
history of the Judges is almost exclusively the history
of the northern tribes. The separation between the
north and the south became all the while more abrupt.
One must not suppose that the dominion and activity
of the Judges comprised the entire people. The unity
of the people was broken, and their character was half
Canaanitic. The time of the Judges resembles the age
of chivalry. It was the time of Israelitish romance.
EEMARK 1. — The Phoenician judges (suffetes), like
the Eoman consuls, stood two by two as independent
magistrates at the head of the State. The Israelitish
76 OLD TESTAMENT HISTORY OF REDEMPTION.
judges, on the contrary, are called of God in an extra
ordinary manner to rescue Israel, and their activity
has rather an external than an internal direction.
They have in common with the prophets the extra
ordinary call, but are distinguished from them in this,
that their extraordinary mission was not of an ethico-
religious, but of a warlike nature.
REMARK 2.- — Even Gideon, who had begun in the
spirit, ended in the flesh. Sampson presents a true
portrait of the Israel of that period. We see spirit
and flesh all the while contending in him, without the
spirit overcoming the flesh, and yet he is the Nazarite
of Jehovah, whose birth the angel announced with
words similar to those with which the angel Gabriel
announced the birth of Jesus Christ. The contrast
between both Testaments is here as great as possible.
§ 33. The Footsteps of the Future One in the Time of
the Judges.
The course of the true seed of the woman went at
that time through the mire of great waters. The tribe
of Judah disappears so completely from the theatre of
history, that the song of Deborah does not mention it.
It is a law of redemptive history, that its ways, indi
cated by prophecy, suddenly appear as if they were
broken off, in order that they may come all the more
strikingly to view. The sacred historiography is con
scious of this, for the Book of Judges begins with
divine oracle, implying the promise of victory (i. 2) :
" Judah shall go up," and closes in xvii.-xxi. with
THE FOOTSTEPS OF THE FUTURE ONE. 77
narratives which, revolving around Bethlehem-Judah,
have as their frame the reflective remark, " In those
days there was no king in Israel," — by which it is in
dicated that the want of a legal kingdom is soon to be
remedied, and that the beholding of the ways of God
in the future is to be directed to Bethlehem-Judah.
Hence the end of the Book of Judges is continued in
the Book of Faith. In this charming history of a family
from Bethlehem-Judah, the coming Christ is far more
prominent than in the warlike histories of the other
tribes. As Euth gleaned ears in the field of Boaz, God
purposed through this daughter of a foreign land to
give back the sceptre to the tribe of Judah, for the last
word of the Book of Euth is the name David.
EEMARK 1. — Ancient writers regarded Judges and
Euth as one book. When Josephus (b. 3 7 A.D.), Melito
of Sardis (d. about 170 A.D.), Origen (b. 185, d.
253 A.D.), Jerome (b. about 340, d. 420), reckon
twenty-two books in the Old Testament, they consider
Judges and Euth as one. But the two narratives,
Judg. xvii., xviii., xix.— xxi., and the history of the Book
of Euth, are most closely connected through their
references to the tribe of Judah. From Bethlehem-
Judah was the priest who arranged the tribal worship
of the Danites. From Bethlehem-Judah was the wife
of the Levite whose violation in Gibeah resulted in the
annihilation of almost the entire tribe of Benjamin.
From Bethlehem-Judah was Elimelech the husband of
Naomi, who, with her daughter-in-law Euth, the
Moabitess, returned thither. The purpose of the Book of
78 OLD TESTAMENT HISTORY OF REDEMPTION.
Faith is to relate the original history of the Bethlehem-
itic family from which David came. There is no time
which could have been more fitting for the composition
of this book than the time of King Hezekiah. When
Micah points to the roots of the parousia of the
Messiah, which lie in the lowly community of Beth-
lehem-Ephratah,1 it seems as if the Book of Euth was
written to describe those ancient Bethlehemitic "goings
O O
forth."
EEMAEK 2.— The Book of Euth relates a history from
the time of the Judges, about one hundred years before
David. The victorious song of Deborah belongs to a
much earlier epoch of the time of the Judges, in which
this is particularly significant, that it celebrates the
miraculous revelation of God upon Mount Sinai (Judg.
v. 4, 5) : " Jehovah, when Thou wentest out from Seir,
when Thou marchedst out from the fields of Edom, the
earth trembled, also the heavens dropped, also the
clouds dropped water. The mountains tottered before
Jehovah, this Sinai before Jehovah, the God of Israel."
These words of Deborah confirm Deut. xxxiii. 2 as
Mosaic, and afford at the same time a parallel to the
Book of Euth, for the designation of God as Jehovah,
God of Israel, is characteristic of the history of Joshua
and of the Judges ; compare Euth ii. 1 2 with Judg.
iv. 6, v. 3, 5, vi. 8, xi. 21-23, xxi. 3/23.
1 Micah v. 1 (E. V. ver. 2) : " And thou Bethlehem-Ephratah, too
small to be reckoned among the thousands of Judah, out of thee shall
He go forth to me, who is to be ruler over Israel, and His goings out
are from old, from the days of remote antiquity. " Compare Delitzsch's
Messianic Prophecies, Edinburgh 1880, pp. 44 sq.
THE MESSIANIC HOPE. 79
§ 3 4. The Messianic Hope in the Time of the Judges.
How great the desire for a king was at that time
of dominant anarchy and barbarism, appears from the
prophecy of the man of God (1 Sam. ii. 27-36), which
announces the overthrow of the house of Eli, the high
priest in the line of Ithamar, and which promises a
priest after God's heart : " I will build him a reliable
house, and he shall walk before my anointed1 for ever."
The same strong desire is seen in the song of Hannah
(1 Sam. ii. 1—10), who in the mirror of her elevation
from disgrace to honour beholds the triumph of the
oppressed congregation : " Jehovah, His adversaries
shall be broken in pieces ; it thunders before Him in
heaven : Jehovah will judge the ends of the earth, and
will grant power to His king, and will exalt the horn
of His anointed." 2 The prophecy of the man of God
was fulfilled in Zadok and Solomon, but was not
exhausted ; and Hannah's song of praise began to be
fulfilled in David, but first drew near a final fulfilment
when, as it were, born again, it was re-echoed in
Mary's magnificat (Luke i. 46-55).
REMARK 1. — The prophecy, 1 Sam. ii. 27-36, is
considered by modern critics, since Ewald, Thenius, and
others, as a prediction after the event (vaticinium post
eventum), which has been interpolated in the old
history. But we remark that it does not contain any-
1 The Hebrew is l|n<'£')!D~<0£?j which the Septuagint renders :
2 Hebrew : ^CV^O pp, Sept. xipxs Xpiirreu KUTO
80 OLD TESTAMENT HISTORY OF REDEMPTION.
thing which cannot be understood as a presage of the
future at the end of the period of the Judges. The
reliable priest is, according to the first fulfilment, as
the Book of Kings itself remarks, that Zadok who
took the place of Abiathar, because he entered into the
conspiracy against Solomon in favour of Adonijah.
Through Zadok the line of Eleazar again came into
possession of the pontificate. Wellhausen, Smend,
and "VV. Robertson Smith, indeed, think that Zadok
was the founder of an absolutely new line, which did
not belong to the house of Aaron, and that the genea
logies of Chronicles, which refer his origin to Eleazar,
are artificial inventions which are due to an unmis
takable tendency.
EEMARK 2. — The connection in which Hannah and
David stand to each other is favourable to the
genuineness of the song of Hannah. When Hannah
had thus prayed, she consecrated the one to the Lord
who was called to anoint the son of Jesse as king.
Hannah, who was the songstress of Jehovah, became
the mother of that Samuel who begat David, the
founder of the poetry of the psalms, into the kingdom.
The fact that the song of Hannah is very old is con
firmed by this, that it had a fructifying influence upon
all the later literature (compare 2 Sam. xxii. 32 ;
Ps. Ixxv. 6, 8).
THE NEW AGE. 81
§ 35. Establishment of a New Age ly Samuel.
As Samuel established the first kings of Israel, and
formulated the reciprocal rights and duties of the king
and people (1 Sam. x. 25), so too he reorganized the
prophetic office. Towards the end of the time of the
Judges, prophecy became rare (1 Sam. iii. 1). But
after the word of Jehovah came to Samuel in Shiloh,
and then in Eamah, the people had in him the judge
and at the same time the seer (1 Sam. ix. 9 ; compare
1 Chron. ix. 22, and elsewhere), and soon through him.
many others ; for Samuel roused as with powerful
electric strokes his contemporaries, who had come
under the dominion of the flesh, and produced such a
revival in Israel as they had never experienced before.
The prophetic schools which he founded for the
wakening and intensifying of the prophetic charism,
became the nurseries of the literature of the regal
period. Israelitish prophecy, according to Acts, dates
from Samuel1
EEMARK. — As Saul came to Gibeah, a company of
prophets moved down from the lamah, that is, a place of
worship at Gibeah, before whom harp, tambourine, flute,
and guitar were played (1 Sam. x. 5 sq. and verses
10-13). The messengers whom Saul sends to Eamah
to take David meet a company of prophets at whose
head is Samuel, and they fall into an ecstasy, as after
wards Saul himself (1 Sam. xix. 20-24). Here we
1 Acts iii. 24 : " Yea, and 11 the prophets from Samuel, and them
that followed after," etc.
F
82 OLD TESTAMENT HISTORY OF REDEMPTION.
meet with organized companies of prophets, who not
only make excursions in order to secure a spiritual
excitation, and meet together not only casually, but
also have dwellings in common, which in Eamah, where
the original society was, were called Newayoth or
JSTayoth. The music served to excite (2 Tim. i. 6)
the prophetic charism. We have the same difficulty
in obtaining a clear conception of this mode of prophecy,
as of the gift of tongues in the primitive Church. It
was so overpowering and exciting, that the auditor was
irresistibly carried away by the power of the Spirit of
God ; so tempestuous, that the instruments did not
drown it; and so violent, that Saul throws off his
clothes, and remains lying on the ground as though
caught away from this world. Since the power of the
Divine Spirit expresses itself all the more powerfully
in proportion as the natural life is lacking in spiritual
character, the prophetic office of the time of the Judges
is only a chaotic beginning. It has, like everything
else in the time of the Judges, a Canaanite hue, a more
mantic,1 and so to speak Shamanian character.2 But
Samuel was the man who in that barbarous age
brought forth prophetism as the fruit of a great
spiritual awakening. Those companies of prophets are
an Old Testament Pentecostal phenomenon. As Abra
ham is the father of believers, and Moses is the
1 Compare ehap. iv. in Delitzseh's Messianic Prophecies, Edinburgh
1880, pp. 12-20.
2 A picture of the wild self-excitement of the Shamans is given by
Tholuck, who follows Castrin, in Die Propheten und Hire
Gotha 1860, § 1.
ESTABLISHMENT OF A NEW AGE.
83
mediator of the law, so Samuel is the father of the
kingdom and the prophetic office, and through the
medium of the prophetic schools, father of the litera
ture of the royal and prophetic period which now
follows.
FOURTH PERIOD.
FROM THE FOUNDATION OF THE KINGDOM UNTIL ITS
DIVISION, THE PERIOD OF DAVID AND SOLOMON, OR
THE RISING AND SETTING OF THE ROYAL GLORY.
§ 36. The Failure of the Benjaminitish Kingdom.
AS from the commencement to the end of the
creation light was preceded by darkness, so in
the history of redemption the real beginnings of new
crises are mostly preceded by those which are abortive,
and which finally appear as the dark foil of the real.
Such an abortive beginning was Cain, the firstborn of
the seed of the woman, and Ishmael, the firstborn of
the seed of the patriarchs ; such an one, too, was Saul,
the first king of Israel. For, while he was indeed the
chosen and anointed of Jehovah, yet he was the king,
after the pattern of the heathen, whom the people had
defiantly secured by the rejection of Jehovah's king
dom. He was not the man to blot out the stain of
the new beginning. But, also aside from Saul's un-
theocratic disposition, the new beginning was imperfect.
The office of judge (shophcf), as represented by Samuel,
still continued, and the kingdom was almost exclusively
military. It was only a first step towards the right
DAVID'S TYPICAL WAY TO THE THRONE. 85
form of the kingdom. On account of his autocratic
behaviour in the war with Amalek, Samuel declared
that Saul had forfeited the dominion. And from that
time forth his nobler self was completely bound, he
was attacked by a spirit of envy and melancholy, as if
he were an usurper.
KEMAKK.— Saul's kingdom was not a pure gift of
God, but he was nevertheless free, and according to
1 Sam. xiii. 1 3 the kingdom would have remained in
his house if he had kept a theocratic disposition. But
he did not keep it, and so divine government and
human freedom interpenetrated to bring the history to
the goal which God had decreed. Through Saul's
disobedience, and his tragic end after the battle of
Gilboa, the fleshly expectations of the people were
punished, and room was made for the tribe of Judah,
to which, from the beginning, the sceptre was promised.
§ 37. David's Typical Way to the Throne.
The luminous point whence, in the midst of this
decadence, the true royal glory of Israel dawned, was
Eamah. Here, in the school of the prophets at Nayoth,
flourished under Samuel's fostering care poetry, music,
and all the spiritual powers which were to become the
satellites of the kingdom of promise. Thence Samuel
was sent with the anointing horn to the house of Jesse
in Bethlehem, that he might anoint the future king
who was after God's heart. But David, although
secretly anointed, was not a pretender. Saul was not
86 OLD TESTAMENT HISTORY OF REDEMPTION.
abandoned by God until he entirely abandons himself.
When David, through his victory over Goliath, had
decided the war with the Philistines, Saul's love
towards him was turned into envy and hatred. The
night of persecution now begins, in which Saul's star
gradually wanes before David's rising sun. As the
future Christ of God is to be persecuted by the magis
trates of His people unto death, but is thus advanced
in His ascent to glory, so it was with David the present
christ (anointed) of God. All his psalms from the time
of persecution under Saul are typical, and even where
the spirit of prophecy typically elevates the expressions
of David concerning himself to prophecy (especially
Ps. xxii.), the Messiah has no objectivity apart from
David or above him. These psalms are Messianic on
account of David's Messianic view of himself. He
regarded himself as the Messiah of God,1 although,
through his experiences and words, he is only a means
for representing the Future One before His coming.
EEMARK. — After David's anointing there were two
anointed ones of God; but all the hopes for redemption,
cherished by believers, were directed towards the new
kingdom which was in process of formation. David
must have appeared to himself after his anointing in
an entirely different light. He had now become the
person to whom the longing expectation of the
believers turned, and he must have appeared to him
self of all the greater significance for the redemptive
history, in proportion as he was joyfully conscious of
1 Compare Delitzsch, Messianic Prophecies, Edinburgh 1880, p. 47.
THE FOUNDER OF THE KINGDOM OF PROMISE. 87
the fullest devotion to the idea of his royal office.
The danger which threatens his life now threatens the
hope of Israel, and the light of Israel's future would
be extinguished together with his light. On the
contrary, the expectation of his rescue is lost in
a most glorious perspective view of the future. His
victory and triumph is that of all true Israel, and
his entrance into glory furnishes the material of
a proclamation which glorifies Jehovah among all
nations. In all these Psalms of David the speaking
subject is not represented as a suffering righteous
man, but as the king of Israel who is passing l
through suffering (compare Ps. xxxi. 17, Ixix. 18,
cix. 28, xxxv. 27, with Ixi. 7).
§ 38. The Elevation of David as Founder of the
Kingdom of Promise.
David was about eighteen years of age when he
was anointed by Samuel. The time of persecution
under Saul lasted nearly a decade, for David was
thirty years old when he became king in Hebron over
Judah (2 Sam. v. 4). Even his real kingdom has a
typically ascending scale. Seven and a half years he
ruled only over Judah, and first- after Ishbosheth's
murder, of which he was guiltless, he was anointed
king in Hebron over all Israel. Throned in a newly
built palace, on Mount Zion, which he had taken from
1 Compare Hengstenberg's Commentar uber die Psalmen, Berlin
1849-1852.
88 OLD TESTAMENT HISTORY OF REDEMPTION.
the Jebusites, he was now planning, first of all, to
prepare a suitable place for the presence of Jehovah
in Israel. He brought the ark from Kirjath-Jearim
to Zion into a tent-temple which had been erected
there, and then busied himself with a plan for building
Jehovah a fitting temple of cedar. He then received
a decisive order from God through Nathan (2 Sam. vii.;
1 Chron. xvii.) declining his proposal, but requiting it
with the promise of an everlasting hereditary possession
of the throne under God's fatherly protection. The
Messianic hope is henceforth linked with the house of
David, but the loss of glory, which he brings upon
himself through great sins, makes it evident to him
and the people that the Messianic hope is not to be
attached to his person.
EEMARK. — It follows from 2 Sam. vii., 1 Chron. xvii. —
(1) That the king, who is to be the complete fulfil
ment of the hope of Israel, must be a son (descendant)
of David.
(2) That he will build the true temple of Jehovah,
a temple, as is clear at a later time, which is nobler
than the stone temple of Solomon, and that of the
post-exilic period, Zech. vi. 12.
(3) That the relation of the father to the son, in
which God places Himself to the king of the house of
David, will attain in the future ideal king its pro-
foundest depth and intimacy (Ps. ii. 7, 12). The
seed of David, which is the object of the promise,
is not one ruler, but a chain of rulers. Yet this seed
is to be understood like the collective " he " (Nin, Gen.
FATE OF THE MESSIANIC HOPE. 89
iii. 15, compare p. 25), which includes the Son of man
par excellence as its centre and climax. Likewise the
collective "he" (2 Sam. vii. 13, 14) includes in itself
the Son of David in the highest sense, and the
Founder of the true temple of God, which is the
Church.
§ 39. The Fate of the Messianic Hope.
At the beginning of the very year in which David,
by the victorious completion of the Syrio-Ammonitic
war, attained the summit of external power, he
plunged, through his adultery with Bathsheba, into
the deepest misery. He is also, as betrayed by
Ahithophel, still a type, but the persecution through
Absalom belonged to the fourfold payment, which he
had specified for himself (2 Sam. xii. 6) ; and the
110th Psalm, as well as his last words on his
death-bed (2 Sam. xxiii. 1-7), show how, in conse
quence of his consciousness of his own guilt, the
image of the Messiah was separated from his sub
jectivity, and came before him as a majestic form of
the future. The prediction concerning the kingdom
of the promise in Ps. Ixxxix. 37 sq. is, that it shall
continue as long as the sun and moon. But the sun
of the house of David rises and sets, and the longing
of the believers, so far as they expected a fulfilment
in kings of the house of David, and especially in
Solomon (1 Chron. xxii. 7-10, xxviii. 10, xxix. 1;
1 Kings v. 19, E. V. ver. 5, viii. 17-20), is dis
appointed again and again. The comfort of the
90 OLD TESTAMENT HISTORY OF REDEMPTION.
believers in this interchange of light and darkness is
Jehovah of Hosts, whose name is the characteristic of
the history of the kings, the God of the heavenly
hosts, whose fervent love will nevertheless work out
salvation, and will cause a sun to rise for the house of
Israel and the people of David which will never go
down again.
REMARK 1. — As David, betrayed by Ahithophel,
leaves Jerusalem accompanied by those of his com
panions who had remained true to him ; so Jesus,
betrayed by Judas, leaves Jerusalem accompanied
by those of His apostles who had remained faith
ful. David crosses the Kidron, and halts at one of
his favourite places on the mount of Olives, where
he was wont to pray1 (2 Sam. xv. 32). As the sons
of Zeruiah begged for permission to take revenge on
Shimei, and David forbade him ; so Jesus forbade the
sons of Salome, when they wished to take vengeance on
the Samaritans (Luke ix. 52-56); and as Ahithophel,
after the betrayal was accomplished, hanged himself;
so did Judas, when he saw that the fate of Jesus took
a different turn than he had anticipated. The Lord
Himself explains (John xiii. 18) that Ps. xli. 10 is ful
filled in the act of Judas Iscariot ; and in John xvii. 12,
Acts i. 16, it is in general presupposed that the deed
1 [2 Sam. xv. 30, 32 : "And David went up by the ascent of mount
Olivet. . . . And it came to pass that when David was come to the
top of the mount, where he was wont to pray to God," etc. The
English version fails to express the idea of customary action which is
indicated by the imperfect HinnK* — C.]
FATE OF THE MESSIANIC HOPE. 91
and end of the traitor are predicted in the Old Testa
ment Scriptures.
EEMARK 2. — The 110th Psalm is characterized as
prophetic through two oracular words of God, which
elsewhere are unknown. There David calls the future
Christ his Lord, and beholds in spirit the priestly and
royal glory of the Conqueror of the world. The psalm
rests on a typical foundation, but is prophetic, and hence
directly Messianic. The last words of David (2 Sam.
xxiii. 1-7) indicate that the expectation of the ideal
Messiah will yet be realized within his house. He
has the Future One before him as a righteous ruler
among men, a ruler in the fear of God, whose dominion
is like the rising of the sun, which fructifies the earth,
on a cloudless morning.
EEMARK 3. — The Messianic hope now progresses
all the while further in such a form that, so far as it
is attached to a king of the present or of the imme
diate future, it proves in every case to be deceptive.
Through the contrast of the Davidic rulers with the
ideal of the kingdom of promise, the Messianic hope
is transferred more and more to the final period, and
hence becomes eschatological. As sacrifice awakens
a longing for the removal of the barriers which hinder
an intercourse with God, so the kingdom awakens a
longing after the truly anointed of God. For Messianic
prophecy always gains in intensity, when the present
incumbent of the kingdom is a caricature of its
ideal.
EEMARK 4. — God is called Jehovah of Hosts, not
92 OLD TESTAMENT HISTORY OF REDEMPTION.
as commander of the armies of His people,1 but as
commander of the heavenly armies;2 for of twenty-
nine places which speak of the hosts of Israel, twenty
belong to the Pentateuch, and yet this name of God
is unknown in the Pentateuch, including the Books of
Joshua and Judges. It first appears in 1 Sam. i. 3,
hence on the threshold of the history of the kingdom.
Thus interpreted, it signifies the God of omnipotent
power in heaven, who victoriously accomplishes His
work of salvation. The gloria of the heavenly hosts
at the birth of Christ shows what meaning the name
has, and to what goal it points.
§ 40. Retrospective View of David's Personality.
The fundamental trait in David's character is a
deep and tender susceptibility, which, although even
for a time it may yield to lust or the pressure of the
world, yet always quickly rises up again in repent
ance and faith, and the fundamental trait of his time
is a rapid succession of tribulations and consolations, of
exaltations and humiliations. David's poetry of the
psalms has arisen from a disposition at one time elegiac,
at another hymnic, which has been occasioned by these
abrupt transitions. In his psalms, which are the fruits
of his external and internal struggles, he is the immor
tal witness to the old as well as to the Christian world
1 See Schrader in the Jahrbiicher fur protestantische Theologie,
Leipzig 1875.
2 Compare Delitzsch, Lutherische Zeitschrift, Leipzig 1874, pp.
217-222.
RETROSPECTIVE VIEW OF DAVID'S PERSONALITY. 93
(Isa. Iv. 4). The poetical gifts of Asapli and the sons
of Korah, although they are so peculiar, have been
kindled by David. His psalms unite in themselves
the prophetic stamp of the Asaphic and the priestly
character of the Korahitic. In general, the offices of
king, prophet, and priest are united in no Old Testa
ment person to any such extent as in David. And
yet the typical significance of the beginning of the
kingdom of promise is not exhausted in him ; David's
typical character is supplemented by that of Solomon.
EEMARK 1. — The psalms are the fruit of the work
ing of the Divine Spirit, under which David was placed
after his anointing; but there are, besides, two other
productions which indicate his noble and sanctified
humanity, —
(1) The elegy over Saul and Jonathan (2 Sam.
i. 19—27). As in view of the remains of a friend all
the pain which he caused us while living is forgotten
in the remembrance of his excellences, and the kind
ness which he showed us, so David no longer has a
memory for the period of persecution now past. He
is a man, and not the judge of the dead. Therefore
Saul stands before him only in his virtues, and he cele
brates not only Jonathan, but also Saul, as loved ones
who can never be forgotten. We see in this case that
anger belongs only to the accidental utterances of noble
souls, whose constant motive is love. David's noble
and sanctified humanity is also manifested —
(2) In his lament for Abner (2 Sam. iii. 33 sq.).
It must have seemed to David, from a prudential point
94 OLD TESTAMENT HISTORY OF REDEMPTION.
of view, that Abner's death was a piece of good for
tune. But the strength of his moral indignation does
not suffer itself to be assuaged by worldly consideration?.
He openly and decidedly frees himself from all com
plicity with the villanous deed. He curses Joab, who
assassinated Abner, follows Abner's bier, and lingers
weeping and fasting at his grave until sunset.
EEMARK 2. — It also appears elsewhere in the his
tory of salvation that two persons or things form
together a pair (syzygy), since they represent the two
correlated sides of the future ; as, for example, Elijah
and Elisha are types of the suffering and the glory of
the future Prophet ; Joshua and Zerub babel are types
of the future priestly King ; the goat designed for
sacrifice on the altar (Lev. xvi. 15 sqq.), and the azazel
goat (Lev. xvi. 26) of the day of atonement, are types
of the future imputative and actual putting away of
sin ; such a pair of types are also David and Solomon.
§ 41. The Character of Solomon and of his Age.
David is the type of the course of Christ through
humiliation to glory, and Solomon (1 Kings i.— xi. ;
2 Chron. i.-ix.) is the type of this glory itself. He is
the man of rest,1 as his name indicates. His time was
the most fortunate for Israel. Never did Israel take a
more respected position among the nations, never did
1 1 Chron. xxii. 9: "Behold, a son shall be born to thee, who
shall be a man of rest ; and I will give him rest from all his enemies
round about : for his name shall be Solomon, and I will give peace and
rest unto Israel in his days."
CHARACTER OF SOLOMON AND HIS AGE. 95
it stand to them in such a peaceful intercourse of
material and intellectual interchange. Israel saw itself
placed at that time in such a fulness of relations to
the world, in riches and elements of culture, as it had
never experienced before ; and Solomon, with a high
consciousness of his nationality, knew how to master
these relations to the world without surrendering any
thing of Israel's honour. His aesthetic taste knew how
to transform these riches into a beautiful adornment
for his court, Jerusalem, and his empire. His wisdom
(1 Kings iii. 7) knew how to unite these elements of
culture into a whole which was permeated by the
religion of Jehovah. Israel under Solomon was carried
beyond itself to become a type of the Church, which is
freed from its Old Testament barriers, and spiritually
rules the world.
EEMARK. — Phoenicia and Egypt, the abodes and
the laboratories of inherited wisdom and art, were at
that time kingdoms connected with Israel on close
terms of friendship. Hiram was Solomon's friend,
and a daughter of Pharaoh was his wife. The ships of
Israel at that time went from the Eed Sea to Tarshish,
that is, Tartessus in Hispania baetica, and to Ophir,
which is (according to Lassen's probable conjecture)
on the shore of Abhira, between the delta of the Indus
and the gulf of Cambay, and brought from thence the
products and learning of strange lands, which had been
previously closed to Israel.
90 OLD TESTAMENT HISTORY OF REDEMPTION.
§ 42. Characteristics of the Cholcma.
The tendency of the age of Solomon in relation to
the tendency of that of David, may be compared to the
tendency of Alexandrian Judaism in relation to that of
the Palestinian. It is directed to the human, the
ideal, and the universal elements in Israel's religion
and history, and connects the essence of the Israelitish
religion with the elements of truth in heathenism. As
knowledge (gnosis) goes forth from faith (pistis), so the
age of Solomon is the new age of wisdom (choJcma),
which has gone forth from the age of David. While
prophecy serves the process of redemptive history,
chokma hastens on before it, and anticipates the uni
versal ideas, through which the adaptation of the
religion of Jehovah to become the religion of the world
is recognised. The Book of Proverbs, the Book of Job,
and Solomon's Song are products of this intellectual,
and, to a certain degree, philosophical tendency. In
the Book of Proverbs the name of Israel nowhere
occurs, but that of man (adam) is found all the more
frequently. The hero of the Book of Job is a personal
and actual proof of the grace which is also active out
side of Israel, and the entire book is a protest against
the legal pride of orthodox Phariseeism, which, having
run fast into the dogma of retribution, is not able to
keep sin and suffering apart. And Solomon's Song is
a circle of dramatic pictures which place before our
eyes the love of man and woman in its monogamous
and divinely sanctified ideality. All these three books
THE CHOKMA. 97
treat of the relation of man, as such, to God and man.
From this we perceive how little there is that is
specifically Israelitic in the Solomonic literature.
EEMAEK 1. — We see the preparation for this large
ness of heart, and for the removal of the husk of
nationality from humanity in the Psalms ; for (1) in
them the desire is expressed in many ways that the
heathen may be drawn into the fellowship of salvation ;
and (2) in them the ceremonial of the Tora is already
broken in pieces, so that the spirit does not recognise
it at all except as symbolic. Samuel gave expression
to a thought which in this respect can be considered
as one of the productive germs of the poetry of the
Psalms, 1 Sam. xv. 22, 23 : "Hath Jehovah as great
delight in burnt-offerings and sacrifices as in obeying
the voice of Jehovah ? Behold, to obey is better than
sacrifice, to hearken than the fat of rams; for dis
obedience is the sin of witchcraft, and stubbornness is
teraphim-wickedness." 1
EEMARK 2. — There are scarcely two books which fur
nish a greater contrast in their contents than Solomon's
Song and the Book of Job ; the former bounds like a
gazelle in the spring-time and sunshine, the latter wades
through the mire of deep suffering and enigma ; and
between them the Book of Proverbs moves with a
cheerful earnestness through the " vanity fair " of life.
But all three books are of one character. They are
not specifically Israelitic, but place themselves upon
1 This translation rests upon an amended reading proposed by some
critics which omits the connective before Q^lfl in ver. 23. — C.
• T :
G
98 OLD TESTAMENT HISTORY OF REDEMPTION.
the basis of pure humanity. The allegorical interpre
tation of Canticles makes Solomon a prophet or a
mystic, but he was neither the one nor the other.
EEMARK 3. — The epos and the drama are peculiar
to the Indo-Germanic race. The peoples of Islam first
received epics and dramas through the Persians, who
were converted to Islam ; but in the time of Solomon
the Israelitish literature was removed only a step from
the development of the drama. The Song of Solomon
and the Book of Job are dramas : the one, even as the
ancients called it, is a comedy, the other a tragedy.
But the one stills lies in the swaddling-clothes of lyric
poetry, and the other in the swaddling-clothes of
historiography. The Book of Job also resembles the
classic tragedy in other respects. Job is a tragic hero.
He maintains an unshaken consciousness of his in
nocence before the decree which crushes him like fate.
But the result of the drama is not here, as in the
ancient tragedies, that the fate destroys him, but that
Job's idea of the fate (decretum absolutiini) itself, that
is, his false conception of God, is annihilated as a
phantom of temptation.
§ 43. The Building of the Temple.
The crowning point of Solomon's glory was the day
when the temple was dedicated. Even in his dedi
catory prayer, joy, freedom, and largeness of heart
prevail in his view of divine and human things, which
is peculiar to that time of peace (1 Kings viii. 22-53,
THE BUILDING OF THE TEMPLE. 90
especially vers. 37-40). Jehovah made Himself known
in wonderful manifestations of His presence to this
temple, which was founded with the intent that it
should become a house of prayer for all nations
(1 Kings viii. 10-12; 2 Chron. vii. 1-3). The
wandering tent had now become a fixed palace. But
Jehovah did not consent to this palatial building
without reluctance ; and although Solomon sees in it
the fulfilment of the promise (1 Kings viii. 12—21),
yet this magnificent building of hewn stone and
cedars, in which Phoenician art had participated to as
great a degree as Israelitish incitement and work,
could not possibly be the house that the promise
finally had in view ; hence the history of Israel
immediately takes a turn, which aims at destroying
this glory, since it is still only cosmical, and is incon
gruous with the gracious thoughts of God.
REMARK. — In the prayer which Solomon utters
before the altar, with hands raised toward heaven, he
prays, among other things, if any kind of plague
burdens the land, that then Jehovah, as knowing the
hearts, may answer every suppliant as it seems good
to Him, even those who are not Israelites, who come
thither to pray, " that all peoples of the earth may
know Thy name, may fear Thee like Thy people
Israel" (vers. 37-40). Jehovah acknowledged even
this temple. The cloud of His glory filled it, so
that Solomon said, setting forth and praising the
majestic mystery, " Jehovah hath determined to
dwell in thick darkness" (1 Kings viii. 12). But all
100 OLD TESTAMENT HISTORY OF REDEMPTION.
indications of God's gracious presence were only an
accommodated condescension in accordance with the
educational plan of the divine love. When the stone
letter of the law shall once become spiritualized, then,
too, this stone temple is to give way to a spiritual
temple of living stones (1 Pet. ii. 4 sq.), and therefore
the history of Israel immediately takes a turn in the
direction of this cjoal.
§ 44. The Division of the Kingdom.
It is a law of every earthly thing, that when it has once
attained the height of its completion, it disappears like
a fleeting shadow of the Eternal. The Solomonic glory
at its culmination carried in itself the germs of decay.
The consequences which the Mosaic law was designed
to preclude by shutting off Israel from the nations,
and prohibiting the king from the luxury of Oriental
rulers (Deut. xvii. 14 sqq.; compare 1 Sam. x. 25),
were not prevented. Moreover, the old envy of the
tribes of Joseph still smouldered beneath the ashes.
Even under David it had found vent for itself in
the hostile and repeated demonstrations of the tribe
of Benjamin. But Solomon not only did nothing to
hinder the danger of a division of the kingdom, he
even brought it on, since he cultivated a feeling
which was favourable to desires for a false freedom,
and at the same time he increased to the utmost the
dissatisfaction with the burden of work and taxation
occasioned through boundless luxury in the mainten-
THE DIVISION OF THE KINGDOM. 101
ance of his court. An inward voice did not leave
him in uncertainty concerning what was impending
(1 Kings xi. 9-13). Even while he yet lived there
went forth from that very Shiloh, whence the blessing
of Jacob had dated the world-empire of Judah, the
prophet Ahijah, who tore the government of Judah
in pieces, and took from him ten tribes of his own
people.
EEMAEK. — The law of the king (Deut. xvii. 14 sq.)
is now held to have been occasioned by the luxury of
the Davidic court after Solomon, and that its form
was determined by these circumstances. But after
all, this can only be said of the prohibition, which
forbids the king to multiply wives, horses, and trea
sures. Yet a motive is given for the warning against
multiplying horses — that he may not lead the people
back again to Egypt — which can scarcely be under
stood otherwise than as from the Mosaic age ; 1 and we
may therefore believe that this law of the king is
essentially Mosaic, and that perhaps even Samuel's law
of the kingdom 2 was based on Mosaic foundations.
1 Compare Delitzsch, Der Gesetzkodex des Deuteronomium, in
Luthardt's Zeitschrift, Leipzig 1880, p. 564 sq.
2 1 Sam. ix. 25 : " Then Samuel told the people the law of the
kingdom, and wrote it in a book, and laid it up before Jehovah," etc.
FIFTH PEEIOD.
FROM REHOBOAM AND JEROBOAM I. UNTIL THE END OF
THE DIVIDED KINGDOM. THE PEEIOD OF ISRAEL'S
CONFLICTS WITH THE WORLD - EMPIRES, AND OF
PROPHECY, WHICH HOVERS OVER BOTH STATES UNTIL
THEIR FINAL CATASTROPHE.
§ 45. The Four Epochs and their Two Characteristic
Powers.
THIS period, which lasts nearly four hundred years,
is divided into the following four epochs : —
First Epoch : From the contemporaneous reigns of
Kehoboam and Jeroboam i. to the contemporaneous
reigns of Asa and Ahab, that is, the four last years
of Asa's reign and the three first of Ahab's (975-
915 B.C.).
Second Epoch : From the contemporaneous reigns of
Jehoshaphat and Ahab to those of Amaziah and
Jeroboam n., that is, the last fifteen years of Amaziah's
reign and the first fifteen of Jeroboam's (914-811 B.C.).
Third Epoch : From the contemporaneous reigns of
Uzziah and Jeroboam n. to the fall of the kingdom of
Israel, that is, until the sixth year of Hezekiah's
reign (810-722 B.C.).
Fourth Epoch : From the seventh year of Hezekiah's
102
THE FOUR EPOCHS. 103
reign until the fall of the kingdom of Judah (721-
586 B.C.).
World-empire and prophetism are from this time
forth the main factors in redemptive history. While
God makes the world-empires the means of punishing
and disciplining His people, prophecy raises itself at
the same time announcing God's wrath, and in the
midst of wrath comforting His people with His love.
Henceforth these two factors give Israel's history its
peculiarity and movement. The prophets represent
the true spiritual character of the law. They repre
sent that pragmatism of the history of Israel which is
for ever established in Deut. xxxii., and xxviii.-xxx.,
Lev. xxvi. And in proportion as Israel's history
becomes interwoven with the world's history, the
prophet's horizon and mission are expanded.
EEMAEK 1. — World-empire is a political, and at the
same time an ethical idea. As a political idea, it
indicates a kingdom whose circuit is almost co-exten
sive with the entire ancient civilised world. The
name is the translation of civitas mundi, monarchic
mundi, for which Sleidan (b. 1506, d. 1556) uses
imperium summum,1 and is certainly hyperbolic. The
distinguishing characteristic of the world-empire is the
lust for conquest, which seeks to subdue the entire
world ; and a means of subjugation which is peculiar
to it is the expatriation of rebellious peoples from their
native lands. As an ethical conception, world-empire
1 His work, De quatuor summls Imperils, first appeared in Strassburg,
1556.
104 OLD TESTAMENT HISTORY OF REDEMPTION.
is the world-power in which the worldly dominion and
civilisation which are antagonistic to the kingdom of
God culminate. We have already seen that the city
of Cain was the beginning of this world- empire (civitas
mundi) ; Rome is the last link in this chain.1
REMARK 2. — The Judsean succession of kings
reckons ninety-five years from the division of the
kingdom until Jehu and Athaliah contemporaneously
assumed royal power, and the Israelitic ninety-eight
years. From that point until the fall of Samaria, in
the sixth year of Hezekiah, the succession of the kings
of Judah embraces one hundred and sixty-five yeaxs ;
that of Israel, one hundred and forty-four. These
differences admit of a reconciliation through the
assumption of co-regencies (2 Kings xv. 5) and of
interregnums. But the synchronism of the Judaaan
and of the Babylonio-Assyrian history lays before us
hard riddles. The latter chronology is found in the
canon of Ptolemseus, in the eponymous lists of Assyria,
and in the annals of Sargon and Sennacherib. Here
the relation between the two modes of chronology is
still the subject of investigation, but the following
dates can be considered as fixed almost beyond con
troversy: — 722 or 721 B.C., the fall of Samaria; 625,
accession of Nabopolassar to the throne; 604, accession
1 Compare Delitzsch's Messianic Prophecies, Edinburgh 1880, pp.
62-65, where it is affirmed that "the world-empire, beginning with
Assyria, becomes the inheritance at one time of this, at another
time of that dominant people, finally of the Romans," and it is implied
that the Roman world-empire still exists in fact as the world-power,
although no longer under this old name. — C.
RELATION OF PROPHETS TO POLITICAL DIVISION. 105
of Nebuchadnezzar; 587 or 586, fall of Jerusalem;
537, release of the exiles by Cyrus.
§ 46. The Relation of the Prophets to the Political
and Religious Division.
The division of the kingdom was foretold by Ahijah
as a divine punishment. It took place, therefore, by
divine right (jure divino) ; hence Shemaiah, as Eeho-
boam arms himself against Jeroboam, comes between
them, and the reunion of the tribes is not demanded
by any prophet of either kingdom as a duty, but is
only considered a future work of God. Yet the
case with the religious division which immediately
followed the political, is entirely different ; for out of
dynastic considerations Jeroboam sought to perpetuate
the independence of his dominion by destroying the
religious unity of both kingdoms, and by introducing
a new mode of worship, which, without cutting loose
from Jehovah, met the heathen lusts and Egyptian
propensities of the masses through the choice of a
symbol derived from the Egyptian steer-god, and
nattered the Ephraimitic national pride by the choice
of ancient places celebrated through the great national
reminiscences connected with them (1 Kingsxii.26 sqq.;
Amos iv. 4, v. 5, viii. 14; Hos. iv. 15). This syncre-
tistic state religion (Amos vii. 10, 13), with its self-
created priesthood, and its servile, fawning prophets, is
considered by the prophets of Jehovah in both kingdoms
as an accursed apostasy; and so every fraternization of
106 OLD TESTAMENT HISTORY OF REDEMPTION.
the kings of Judah with the kings of Israel excites the
displeasure of the prophets, even when it is favourable
to the interests of the kingdom of Judah. Hence in
the kingdom of Israel one royal family after another
is smitten by the punitive prediction of the prophets,
and is removed. In the kingdom of Judah such a
change of dynasties was impossible ; for the Davidic
dynasty rested on an unqualified promise, and the
regulations rendered sacred by law and promise were
there recognised as legally valid, so that the bad reality
was deservedly self-condemned ; this self-condemnation
is mediated by the prophets. They are the conscience
of the state, but how mightily this conscience had to
beat in Judah begins to appear even in the portraiture
of the morals of Behoboam and his age in colours
which are black as night (1 Kings xiv. 21-24).
§ 47. The Preformative Character of the First Epoch.
First in view of the destruction of the people's unity,
the prophetic office, which had been dumb for forty
years, reappeared. The Solomonic period moves on
the level heights of prosperity and possession, but after
the partition of the kingdom, Israel's way goes, although
for a few centuries upwards and downwards, neverthe
less steadily down into the depths of the Assyrian and
Babylonian banishment, and in this way prophecy is
given to accompany the people as a preacher of God's
counsel, which, in spite of error and judgment, will
nevertheless be actualized. The physiognomy of the
ISRAELITISH PROPHETS OF THE SECOND EPOCH. 107
people's history remains essentially similar until the
twofold catastrophe. Nothing occurs in the following
epochs which had not been prepared and delineated
even in the first. The prophets of both kingdoms
in the first epochs are, in their doing and suffering,
forerunners and prototypes of the latter, e.g. Hanani,
2 Chron. xvi. 7-10, compare Isa. vii. ; and the man
of God, 1 Kings xiii., compare Amos vii. 1 0 sqq. The
prophetic preaching had not yet at that time the sub
sequent oratorical perfection, but even then the pro
phecy of the first period was busied with the recording
of the history of the time, and this prophetic historio
graphy is really the source from which the literature
of the properly prophetic books has been gradually
developed.
EEMAEK. — The same Pharaoh Sheshonk i. (P^T),
the founder of the twenty-second dynasty, who was Jero
boam's patron, made war against Judah, and plundered
the temple and palace. This event, which is a pre
lude to the Chaldsean catastrophe, is bewailed by Ethan
the Ezrahite (1 Kings v. 11, compare 1 Chron. ii. 6) in
Ps. Ixxxix. Even yet the image of Eehoboam is to
be seen on the walls of the old royal palace of Egyptian
Thebes (now Karnak). The Jewish lineaments are
not to be mistaken. He is here presented to posterity
as conquered by Egypt.
§ 48. The Israelitish Prophets of the Second Epoch.
In the second epoch (914—811 B.C.) falls the activity
of Elijah, under the kings Ahab and Ahaziah, and of
108 OLD TESTAMENT HISTORY OF REDEMPTION.
Elisha, under Joram, and under Jehu and Joash, with
whom, after the dynasty of Omri, the mightiest and
most enduring dynasty of the northern kingdom begins.
Along with the prophets of the Jeroboarnic worship,
and with those of the worship of Baal and Astarte, which
the Phoenician Jezebel had introduced, there were at that
time also in the northern kingdom prophets of Jehovah
like Micaiah the son of Imlah (1 Kings xxii.). These
prophets of Jehovah are all surpassed by Elijah the
Tishbite, and by Elislia of Abel-meholah, through
whom the power and glory of Jehovah was manifested
in great miracles in opposition to the dominant
half-heathenism founded by Jeroboam, and the entire
heathenism introduced -by Jezebel. The life of Elijah
represents the struggle of prophetism, and that of Elisha
its triumph. Elijah wrestles unto blood with the
idolatrous house of Omri, and its prophets and priests.
Elisha only executes the curse which Elijah had laid
upon the house of Ornri, and then stands by the house
of Jehu in high honour. Elijah is like the embodi
ment of the divine anger, and Elisha is like the
embodiment of the divine blessing ; and since to be
persecuted by the world unto blood is esteemed by
God more highly than to be honoured by the world,
Elijah, who consumed himself in fiery zeal (compare
Sirach xlviii. 1), is caught up in fire to heaven, but
Elisha goes the way of all flesh, although not without
having the power of life still manifested on his bones.
EEMARK. — The following four dynasties held the
royal power in Israel during the second epoch : —
JUD^EAN PROPHETS OF THE SECOND EPOCH. 109
(1) The dynasty of Jeroboam : he reigned twenty-
two years, and his son Nadab two years. Nadab was
murdered by Baasha.
(2) The dynasty of Baasha: he reigned twenty-
four years, and his son Elah two years. Elah was
assassinated by Zimri, who maintained his power only
seven days, and was put out of the way by Omri,
who was elected by the people as king.
(3) The dynasty of Omri: he reigned for twelve
years, during a part of which time Tibni was a rival
king. Omri's son Ahab reigned twenty-two years,
and was succeeded by his son Ahaziah for two years,
and then by his second son Joram for twelve years,
who was slain by Jehu.
(4) The dynasty of Jehu: he reigned twenty-
eight years, his son Jehoahaz seventeen years,
Jehoahaz's son Jehoash sixteen years, succeeded by
his son Jeroboam n., who reigned forty-one years,
followed by his son Zacariah, who was slain by
Shallum, son of Jabesh, after a reign of six months.
Shallum maintained the royal power only a month.
The Joash mentioned above, the grandson of Jehu,
is the one who wept over Elisha at his last illness.
§ 49. The Judcean Prophets of the Second Epoch.
The contemporaneous prophetical office of the
kingdom of Judah did not accomplish any violent
and mighty acts. Its activity consists in a fearless
testimony against the fraternization of the two royal
houses, and against idolatry.
110 OLD TESTAMENT HISTORY OF REDEMPTION.
Such testimonies were given against the alliance
of the royal houses by Jehu, the son of Hanani,
the seer, under Jehoshaphat king of Judah, and
Ahab king of Israel (2 Chron. xix. 1-3), and
by an anonymous prophet under Amaziah (2 Chron.
xxv. 7-10); and against idolatry by Zechariah, the
son of Jehoiada, under Joash (2 Chron. xxiv. 17—
22), and by an anonymous prophet in the time of
Amaziah (2 Chron. xxv. 15 sq_.). The prophets were
also bearers of the promise of victory for the encourage
ment of the people, when they were in need of comfort
and deserved it. Such was Jahaziel, the son of
Zechariah, under Jehoshaphat (2 Chron. xx. 14-17).
The completest unity of spirit existed between the
prophets of both kingdoms (compare 2 Chron. xxii. 7).1
The letter of Elijah to Jehoram of Judah (2 Chron.
xxi. 12-15) shows that a keen interest of the prophets
of Israel in the destiny of the sister kingdom was
presupposed ; and what recognition the Israelitish
prophets found in Judah appears from the religious
significance which Elijah won in the consciousness
of the Jewish people, for until the present day it is
customary at the ceremony of circumcision to place a
seat for him as an invisible guest. In Elijah the
prophetic schools had gained a second Samuel as
1 The Book of Kings is a work of prophetical historiography, and
the Judsean author considers the judgment which Jehu executed against
the house of Omri, and which also befell Ahaziah the king of Judah, as
a divine decree. Compare, on the other hand, how Hosea (i. 4) regards
the bloody deed of Jehu after he had shown that he was an unworthy
instrument of God.
JUMAN PROPHETS OF THE SECOND EPOCH. Ill
their head. They now reappear in the foreground of
history. Even that Jehu, son of Hanani, who pro
phesied to the house of Baasha its downfall (1 Kings
xvi. 1—4), was, according to 2 Chron. xx. 34, author
of a history of King Jehoshaphat.
EEMARK. — Jehoshaphat, who reigned twenty-five years,
was followed by his son Joram, who ruled eight years,
and was perhaps a co-regent with his father (2 Kings
viii. 16). Joram radically disappointed the wishes
and expectations uttered in Ps. xlv., which seem to
have been expressed on the day of his marriage.1 His
wife was Athaliah, the daughter of Jezebel. He was
succeeded by his son Ahaziah, who reigned one year,
and who, together with the remaining members of the
house of Jehu, was slain by Omri (2 Kings viii. 29,
ix. 27). Then followed the dreadful rule of Athaliah
for six years. All the members of the Davidic house
were massacred, with the exception of Joash, who
alone was rescued, and was secretly reared in the
temple by Jehoiada the high priest ; and when he was
seven years of age he was presented to the people as
the legitimate king, and Athaliah was slain. This
Joash reigned fourteen years, and as a pious king so
long as Jehoiada stood at his side as a mentor ; after
that he degenerated, until he became a murderer of
the prophets. In the first half of Joash's reign the
1 See Delitzsch's Commentary on Psalms, Edinburgh 1871, in
loco, where he maintains that this psalm is an epithalamium com
posed in honour of the marriage between Joram and Athaliah, and
expresses the Messianic hopes which were connected with the accession
of the son of Jehoshaphat. — C.
112 OLD TESTAMENT HISTOEY OF REDEMPTIOX.
prophet Joel appeared ; Joel is somewhat younger than
Obadiah.
§ 50. Obadiah and Joel.
Under Joram, Jerusalem was given a second time
into the hands of the heathen (2 Chron. xxi. 16 sq. ;
compare 1 Kings xiv. 25 sq.).. The apostasy of Edom,
and the plundering of Jerusalem at that time, which
was a prelude to the Chaldsean catastrophe, in so far as
a part of the Judasan people then became exiles, was
the occasion of the literature of prophecy which began
with Obadiah. Its first monument is a fugitive leaf
against Edom, which, however, contains all the themes
of prophecy in the time of the world-empires : Jehovah's
judgment against the heathen ; Israel's deliverance and
the redemption of the world under the dominion of
the victorious God of Israel.
Somewhat later, in one of the first thirty years of
King Joash (about 860 B.C.), Joel appeared, who refers
to Obadiah.1 He outdoes the two promises which con
cern the immediate future respecting the destruction
of the locusts and the outpouring of the rain, by the
eschatological promises of the outpouring of the Spirit
upon all flesh, and the judgment upon the hostile
nations in the valley of Jehoshaphat. The prophet
1 The passage which Professor Delitzsch thinks is directly referred
to "by Joel is verse 17 of Obadiah : "But upon Mount Zion shall be
deliverance," etc. ; comp. Joel iii. 5 : "For upon Mount Zion and
in Jerusalem shall be deliverance, as Jehovah hath said [i.e. by
Obadiah], and in the remnant whom the Lord shall call." — C.
OBADIAII AND JOEL. 113
himself is the teacher of righteousness (ii. 23).1
Obadiah prophesies, in ver. 21, the coming of saviours ;
but in Joel the final acts of salvation appear
as Jehovah's own work, without thought of human
intervention.2
REMARK. — In Obadiah, whose age is that of Lycurgus
(ninth century B.C.) and of Joel, Greece already enters
into the history of Israel, for Sepharad ("H?1?, ver. 2 0),
where exiles from Jerusalem are placed, is probably
Sparta, as city or country, perhaps as the home of the
Dorians in Asia Minor. Joel says, in respect to the
same event (iii. 6), that the inhabitants of Judah and
Jerusalem were sold as slaves to the Grecians (\J3
Q'wn). In the Persian cuneiform inscriptions of
Behistun and ISTakshi Eustem, Qparda and Juna stand
together. The bringing down of Joel into the past
exilic age3 by Duhm,4 Merx,5 Stade,6 and others, is
one of the most rotten fruits of the modern criticism.
1 We translate : " For He has given you the instructor unto righteous
ness, and has caused to come down for you the rain, and the latter
rain in the first month," that is, from this time forth. The English
version is here objectionable, because it gives the rendering, "and He
will cause," contrary to the traditional text, and is moreover tauto
logical.
2 For the relation of Obadiah's prophecy to the Messianic idea, see
Delitzsch's Messianic Prophecies, Edinburgh 1880, p. 57. — C.
3 Comp. Delitzsch's Messianic Prophecies, Rem. 3, p. 110. — C.
4 Duhm, Die Theoloyie der Propheten, Bonn 1875.
5 Merx, Die PropJietie Joel und ihrer Ausleger, Halle 1879.
6 Stade, De populo Javan, academical Programme with Latin title,
but written in German, Giessen 1880. Compare the articles by
Delitzsch in the Lutherische Zeitschrift, Leipzig 1851 ; Wann weis-
sayte Obadia ? p. 91 ; and Zwei sichere Ergebnisse im Betrejf der Weis-
sayungsschrift Jods, p. 306.
H
114 OLD TESTAMENT HISTORY OF REDEMPTION.
§ 51. The Doctrine and the Type of Jonah' s History.
Obadiah and Joel are contemporaries of Elisha,
nevertheless without having any relation to him ; but
Jonah, son of Amittai, may have proceeded from the
school of Elisha, who, according to 2 Kings xiv. 25,
had prophesied the restoration of the kingdom of Israel
to its promised extent (Deut. iii. 17, iv. 49), a prophecy
which was fulfilled by Jeroboam n.1 We see from this
how very much the prophetism of the northern kingdom
was at that time turned from the Messianic hope which
had been connected, through the prediction in 2 Sain.vii.,
with the house of David. Nevertheless it becomes evi
dent that all which was prophesied of the participation
of other nations with Israel in the redemption, sprung
from the depth of the divine decree, and not from the
nature of the people. This clearly appears from the Book
of Jonah. The commission to preach to the Ninevites,
and to bring the heathen city to repentance through
the preaching of judgment, and the thought of their
finding pardon, are insupportable to the prophet. It
requires divine interference to bring him to the accom
plishment of the commission, and to make him ashamed
of his narrow-minded sulkiness. But the conduct of
the prophet is only the dark foil of this wonderful
1 Some German commentators see in Isa. xv. xvi. this old prophecy
of Jonah, which, according to Isa. xvi. 13, as they think, has been
reproduced by Isaiah. But it is sufficient for the refutation of this
hypothesis that Moab (Isa. xvi. 1) is summoned to send tribute to
Jerusalem. Nowhere does a trace appear that the conquering people,
which overcomes Moab, is the Israel of the northern kingdom.
THE DOCTRINE AND TYPE OF JONAH'S HISTORY. 1 1 5
book, which strengthens the universality of the redemp
tion in the face of Jewish exclusiveness, not only with
prophetic words, but through the facts of the prophet's
history. We know, from Matt. xii. 39-41, and
Luke xi. 30, what a far-reaching type Jonah's passage
through a three days' sojourn in the belly of the fish is.1
EEMARK. — The motive which drives Jonah to take a
course diametrically opposed to God's commission is
just that particularism which was active among the
Jews of Pisidian Antioch (Acts xiii. 44 sq., compare
1 Thess. ii. 16), and from which even Peter, when he
was to enter a heathen house with the preaching of
redemption, had to be freed by a heavenly vision
(Acts xi.). The Book of Jonah is an anticipation of this
divine decision about seven centuries before, for the
sending of Jonah to Nineveh probably falls in the time
of the decline of the Assyrian empire under one of
the kings, before his re-elevation under Tiglath-Pileser,
who ascended the throne 745 B.C.2 The Book of Jonah
is a foreign missionary book in the midst of the Old
Testament. The predictions of the prophets against
the nations otherwise go forth from the prophets' watch-
tower in Jerusalem ; but Jonah, whose book follows
Obadiah's in the canon, is himself sent as " an ambas
sador among the heathen " (Obad. ver. 1). Even the
preaching of Jesus was directed to the circle of the
1 Compare Delitzsch's Messianic Prophecies, Edinburgh 1880, p. 59.
— C.
2 See George Rawlinson, Five Great Monarchies, London 1871,
vol. ii. p. 126.
116 OLD TESTAMENT HISTORY OF REDEMPTION.
people of Israel, and in this the apostles were also
included before the ascension of the Lord. But here,
even in midst of the Old Testament, the barriers to the
announcement of salvation are broken down, and with
them the barriers of the national exclusiveness.
§ 52. The Elevation of Prophecy in the Third Epoch.
After Tiglath-Pileser n. (Phul ?'), 745-728 B.C.,
Assyria became a colossus, through which the Israel of
the northern kingdom was crushed. Judah likewise,
brought to the brink of destruction, is yet rescued
under Hezekiah ; but it ripens for a like judgment, for
the execution of which the Chaldeeans are designated.
The prophecy of this period, elevated through its all-
comprehensive, far-reaching calling, and by the grandeur
of its awe-inspiring and glorious character, unfolds the
highest beauty of expression. The prophets are intent
upon fixing the contents of their discourses in written
form; for (1) their prophecies are of universal signi
ficance for all ages and nations ; (2) the dispersion of
Israel through Assyria and Chaldtea is impending ;
and (3) the time is no longer distant when prophecy
itself will be silent. In this epoch, Messianic prophecy
also breaks through the night and fire of judgment,
more intensely and brightly than ever. !N"ow for the
1 It is still a question whether Tiglath-Fileser and Fhul are different
names for one individual, or whether they indicate two different persons.
Perhaps the former was the sovereign, and the latter his vassal king in
Babylon.
THE JUD/EAX PROPHET IN ISRAEL. 117
first time the Messianic idea is decisively separated
from the present. The image of the Messiah is painted
in the pure ether of the future. It becomes the
treasure of a faith which doubts the present, and
therefore has become so much the more spiritual and
heavenly.
§ 53. The Judcean Prophet of the Absolute One in
the Kingdom of Israel.
In about the tenth year of Uzziah, that is, in the
twenty-fifth of Jeroboam u., Amos appeared. His
book is dark, but on the outmost edge (ix. 13—15) the
light of promise rises. After he has promised that the
sinful kingdom of Israel shall be sifted among the
nations, but without a single noble grain being lost, he
turns from Israel to Judah, and sees the house of David,
now a falling hut (compare 2 Kings xiv. 13), rising
from its ruins as a divine building, ruling, as in the
former days, over distant nations in the midst of a
richly prospered land, which he describes with the words
of Joel. We have here the reanimation of the Messianic
prophecy (compare Acts xv. 16, where the passage is
cited according to the Septuagint) in the first stadium of
its new progress. Elsewhere in the Book of Amos the
progress of the New Testament in the Old is percep
tible, especially in the depreciation of animal sacrifice
(Amos v. 21 sqq., compare Acts vii. 42 sq.) and of the
national preference of Israel (ix. 7, compare iii. 1 sq.).
118 OLD TESTAMENT HISTORY OF REDEMPTION.
§ 54. The Epliraimitic Prophet of Love.
At the end of Amos' activity the beginning of Hosea's
is ushered in. The prophecy of Amos flows, as was
first remarked by Magnus Friedrich Eoos (b. 1727,
d. 1803), from the principle of the sovereignty of God
the Judge, Hosea's from the principle of the love of
God the Compassionate One. The Lamb is indeed
still concealed in Jehovah, but in the third chapter the
divine side of the promise finds its supplement through
the human side. If we compare Hosea iii. 4 sqq. with
Amos ix. 11, the restoration of the house of David, and
in it of the unity and glory of Israel, is here already
brought to a personal expression. Israel wins again
what it has lost, and wins it through a second David.
EEMARK. — Duhm says1 that in Amos the religious
element is made subservient to the moral, while in
Hosea the religious is almost absolutely dominant.
The right view is, that Hosea makes love the centre of
his idea of God, while Amos makes the power which
serves justice the centre. Hosea is, as Ewald (b. 1803,
d. 1875) has appropriately characterized him, the
prophet of the highly tragical pain of love. It is
characteristic that the symbolic representation of the
future is mediated in Hosea by means of two mar
riages. The reason of this is, so to speak, in the erotic
character of the prophet.
1 Theologie der Propheten, Bonn 1875, p. 127.
ENRICHMENT OF KNOWLEDGE OF REDEMPTION. 119
§ 55. Enrichment of the Knoiuledgc of Redemption
under Ahaz.
The Messianic prophecy of this third epoch attains
in Isaiah and his younger contemporary Micah its
climax. The sixth year of Hezekiah, in which the
northern kingdom was destroyed, is the terminus
toward which Messianic prophecy constantly ascends,
as represented by the two closely connected prophets.
The Isaianic fundamental prophecy concerning Zemach-
Jehovah (Isa. iv. 2, which is continued in Jer. xxiii.
5, xxxiii. 15; Zech. iii. 8, vi. 12) is still so held in
clare-obscure, and is so enigmatical, that it is question
able whether the sprout of Jehovah is intended
personally or as a thing. But after this prophecy,
dating from the time of Jotham, there follows in the
reign of Ahaz the trilogy of the Messianic prophecies
in Isa. vii.-xii. The Son of the virgin whom Isaiah
foresees in chapter vii. 14 as not yet born, already
lies, according to chapter ix. 5 sq., in the cradle ; and
in chapter xii. the prophet beholds Him reigning, and
describes the righteous, peaceful, and universal sway
of this second David, who goes forth from the root of
Jesse, that is, out of his stock, from the tree of the
Davidic house, which has been deprived of its branches,
but which is not without hope, after the forest of
Lebanon, representing the world-power, has been cut
down.
120 OLD TESTAMENT HISTORY OF REDEMPTION.
§ 56. The Fateful Turning-point of Old Testament
History.
The time of Uzziah, fifty- two years, and of Jotham,
sixteen years, was by far the longest period of peace
and prosperity in the kingdom since its foundation.
But self-confidence, luxury, devotion to heathen
customs and modes of worship, were the principal
evils of that period, in which Isaiah was called to
proclaim the destruction of this false glory. Even
towards the end of Jotham's reign, the fulfilment of
what had been threatened was prepared. The hostili
ties of the Syrio-Ephraimitic league began (2 Kings
xv. 37). Eezin, the king of Syria, whose capital
was Damascus, took possession of the harbour Elath,
which Uzziah had conquered from the Edomites
(2 Kings xvi. 6; compare xiv. 22). The Judseans
who were dwelling there were carried to Damascus
(2 Chron. xxviii. 5), and Ahaz was vanquished by
Pekah, the king of Israel, in a terribly bloody battle,
after which Oded rescued the numerous Judiean
captives from the disgrace of slavery (2 Chron. xxviii.
6-15). Both of the armies of the allies, after they
had been victorious separately, were now united
together, and prepared the main attack against Jeru
salem (Isa. vii. 2). In the midst of this danger, Isaiah
appears with his son, Shear-jashub, before the king,
promises him God's help, and professes his readiness to
give every security by an earthly or heavenly sign ;
but Ahaz declines this, for he has already summoned
THE IMAGE OF THE MESSIAH IN MICAH. 121
the help of Tiglath-Pileser, the king of Assyria. This
is one of the most momentous turning-points in the
history of both Israelitish kingdoms, for the complica
tion with Assyria effected by Ahaz lays the founda
tion for the enslavement of Israel through the world-
empire. It was the time at which Eome was already
founded, the last link in the chain which was to fetter
Israel.1 Here, on the threshold of the divine judg
ments, which are executed through the world-empire,
Isaiah raises for the believers the banner of the
Messiah. The picture which had previously remained
in clare-obscure, growing dim and without any fixed
outline, now becomes a richly coloured painting of a
specific person with a divine essence.
§ 57. The Separation and Progress of the Image of the
Messiah in Micah.
Micah in his book, which as it now lies before us
was all written at one time, and was recited in one of
the first years of Hezekiah (Jer. xxv. 18 sq.), before
the fall of Samaria (i. 6), first transposes the type of
David, who attained from the herds (compare the
allusion in iv. 8) and from lowly beginnings to the
fulness of kingly power. He changes this image into
a definite prophecy, and predicts that the Messiah
will go forth from Bethlehem-Ephratah, at a time
when the house of David will have sunk down to the
1 Compare Delitzsch's Messianic Prophecies, Edinburgh 1880, p. 62,
and xupra, pp. 103, 104. — C.
122 OLD TESTAMENT HISTORY OF REDEMPTION.
lowliness of its origin (Micah v. 1). If \ve leave out
of account the controverted prophecies of Isaiah, we
shall find even in other respects that Micah in many
ways transcends the measure of Isaiah's knowledge.
For he not only predicts the Babylonian exile, but
also the deliverance from it ; and while Isaiah (vii.-
xii.) beholds the Messiah together with the Assyrian
distresses, and the beginning of His kingdom with the
downfall of Assyria, Micah, with far-reaching vision,
sees the parousia of the Messiah after the Babylonian
exile (Micah iv. v. ; compare ii. 12 sq.). He indeed
still calls the world-empire by its historical name
Assyria (v. 4), or the kingdom of Nimrod (v. 5), yet
not Zion and Assyria, but Zion and Babylon are for
him opposite poles (vii. 8-10 ; compare iv. 10).
§ 58. The Prophecy of the Psalter and of the Book of
Proverbs concerning the Son of God.
With the great prophecies of Isaiah and Micah is
associated, as of equal importance, the prophecy of the
author of the second psalrn * concerning God's Eoyal
Son. Here the prophetic expressions concerning the
divine personality of the future Christ, and concerning
His origin, which extends back to hoary antiquity,2 are
supplemented by the attestation of His Sonship, by
1 Compare Delitzsch's Messianic Prophecies, Edinburgh 1880, pp.
69, 70.— C.
2 The Septuagint version of Micah v. 2, last clause, is : KO.} i'|«Jw
etlrov ct-r a-pxts \\ vfttpuv aiuvof. "And his goings out are from the
beginning, from days of the age."
ISAIAH'S PROCLAMATION. 123
which He has God as His Father, in an extraordinary
way exceeding that of other Davidic kings (2 Sain,
vii. 14). The Old Testament Scriptures contain also
another reference to God's Son (Prov. xxx. 4), an
enigmatic word of the chokma, which has a deeply
significant relation to Psalm ii., when Proverbs viii.
22-31 is taken in connection with it. But this
riddle of Agur1 was but slightly regarded, while, on
the contrary, the second psalm exercised the most
important influence on the religious knowledge. The
history of the knowledge of salvation is an essential
part of the history of salvation ; for what appears in
the New Testament as a fact, prepared the way for
itself in the consciousness of the Old Testament
believers.
§ 59. Isaiah's Proclamation and his Activity under
Hezekiah.
After Ahaz, who reigned sixteen years, hardened
himself against the word of the prophet, a pause
took place in the prophetic preaching. First in the
year that Ahaz died, Isaiah began to prophesy again
(Isa. xiv. 28); but the prophecies of Isaiah against
the nations (xiii.-xxiii.) are probably transmitted only
in their written form. The Messianic element con-
1 See Evvald's Biblical Theology, entitled Die Lekre der Bibel,
Gottingen, vol. iii. p. 82. Similar to Agur's enigmatic questions are
the queries in the Rig- Veda [compare Messianic Prophecies, p. 114].
The questions concern, as Levi Ben-Gerson (Ralbag) says, the causes
of causes, hence the demiurgic powers of nature.
124 OLD TESTAME-XT HISTORY OF REDEMPTION.
sists solely in indefinite hints at the ideal King
(xvi. 5, xiv. 29), but the prediction of the entrance of
the nations rises all the higher (xviii. 7, xix. 24 sq.).1
A picture of Isaiah's public activity is given in his
addresses (xxviii.— xxix., xxxii.), which are throughout
contemporaneous with the first six years of Hezekiah,
and in chapter xxxiii., from the midst of the Assyrian
invasion.2 We here see that the time of Hezekiah
will restore what Ahaz has destroyed. But even yet
the politics are not theocratic. As Ahaz leaned in
his conflict against Syria - Ephraim on Assyria, so
now it was proposed to shake off the Assyrian yoke
with the help of Egypt. This projected alliance of
the court party was followed by the prophet through
all the stages of its development with annihilating
criticism. In Isa. xxviii. 1 6 he places another ground
of confidence in opposition to that of the flesh.3 The
precious corner-stone is the future Son of David, who
even now, with invisible energy, is the unshaken
bearer and Saviour of His people. The reason why
the threatenings of Isaiah against Jerusalem (xxix. 1,
xxxii. 10, 13 sq.) were not fulfilled may be seen from
Jer. xxvi. 17-19, where God is described as repenting
of the evil, which he had determined against Judah, on
account of Hezekiah's prayer.
1 Compare Delitzsch's Messianic Prophecies, pp. 71, 72. — C.
* Sennacherib's invasion of Judah happened in one of the last years of
Hezekiah; the four narratives, Isa. xxxvi.-xxxvii. andxxxviii.-xxxix.,
are transposed ; the date in xxxvi. 1 belonged, as it seems, originally to
the first pair.
3 Compare Delitzsch's Messianic Prophecies, pp. 72, 73.— C.
NAHUM AND HABAKKUK. 125
In chapter xxxiii. reproof and menace are directed
against Assyria, because the best of the people, with
the king at their head, have turned penitently to
Jehovah. In the four narratives contained in Isa.
xxxvi.-xxxix., the public activity of Isaiah in the
Assyrian period comes to an end. The four narratives
stand in unchronological order, for that which is
narrated in Isa. xxxviii. -xxxix. precedes chapters
xxxvi.— xxxvii. in order of time. The reason for the
inversion is that Isaiah in xxxix. 5 sqq., as Merodach-
Baladan, the Assyrian vassal king of Babylon, sued for
the favour of Hezekiah, foresaw the Babylonian world-
dominion, and prophesied the Babylonian exile. The
editor of Isaiah has made prediction Isa. xxxix. 6 sqq.
the link which binds the two halves of the book
together.
REMARK. — The apocalyptic finale (Isa. xxiv.-xxvii.)
is a prophetic cycle of the greatest significance for the
history of the progress of religious knowledge in the
Old Testament. The idea of salvation is here sepa
rated from its national externality, and is conceived as
radically spiritual and human.
§ 60. Nahum and Habakkulc.
Nahuin's appearance is connected with the end of
Isaiah's and Micah's activity. He beholds in the fall
of Assyria the fall of the world-empire in general,
and thereafter the restoration of the unity and glory
of entire Israel. His standpoint is subsequent to
126 OLD TESTAMENT HISTORY OF REDEMPTION.
the Assyrian invasion, which ended with the defeat
of Sennacherib, but before his assassination in the
temple of Nisroch, at the time when Judah had to
fear a terrible revenge from Assyria. At this time
Nalmm prophesied the final end of the Assyrian
world-empire, without knowing that the world-empire
would rise against Israel in a new form, but with an
unchanged character. The prophets have the Spirit
"by measure" (John iii. 34). Nahum's range of
vision is limited.
Habakkuk is one of the prophets under Manasseh
(2 Kings xxi. 10-15).1 What the Old Testament
testifies from the beginning in word and deed, that
only nj^£:, that is, the firm, abiding, clinging hold on
God's promise and grace, is the only means and way
of life in the midst of death, is pithily expressed by
this prophet in the saying, " The just shall live by
his faith" (Hab. ii. 4, compare Isa. vii. 9, xxviii. 16).
It remains uncertain whether the anointed one (T&te,
iii. 13) is Josiah or Christ, the ideal King of the
final period. The ground of the prophet's hope is
Jehovah the God of Salvation, the contents of the
vision (Hab. ii. 2) and the object of faith (ii. 4) is,
according to the Septuagint, the Saviour, the Coining
One (Heb. x. 37); but according to its immediate
meaning, the salvation of Jehovah, the vision is per
sonified, and the thought of a person as its fulfilment
lies near at hand.
i Compare the lament in i. 2 with 2 Kings xxi. 16.
THE LAST PROPHECY AGAINST ASSYRIA. 127
§ 61. The Last Prophecy against Assyria.
Zephaniah also belongs to the prophets indicated
in 2 Kings xxi. 10, who appeared later than Habak-
kuk, under Josiah, whose father Ammon, during the
two years of his reign, and whose grandfather Ma-
nasseh, during the fifty years of his reign,1 had filled
the kingdom with all the abominations of a strange
idolatry. In the twelfth year (according to 2 Chron.
xxxiv. 3) Josiah began to eradicate the idolatry and
the local sanctuaries (bamotTi). In the eighteenth year
he completed the reforms in worship to which he was
incited by the Tora found in the temple. In the
intermediate time between the twelfth and eighteenth
years of Josiah, Zephaniah prophesied. He does not
name the people whom God uses as the instruments
of his punishment ; but since judgment falls upon
Nineveh, it is the time of its execution by the Chal
dean nation, which he describes as " Dies irce, dies
ilia"*
Even in chapter ii., where all the surrounding
nations are judged, the promise presses in, which
concerns the remnant and also includes the nations.
In the third chapter reproof and threatening take a
new start, but grace succeeds wrath, and iii. 9 forms
the turning-point (which is marked with tN, " then ").
1 At the end of his reign Manasseh repented (2 Chron. xxxiii. 13-23),
perhaps to his own salvation, but not to the rescue of his people.
2 This is the beginning of the celebrated judgment hymn of Thomas
of Celano. It is taken from Zeph. i. 15.
128 OLD TESTAMENT HISTORY OF REDEMPTION.
It is a new pregnant expression which the hope of
the future conversion of the heathen takes on : mutabo
populis Idbium purum. And in Zeph. iii. 10 the
briefest expression is given to that which is prophesied
in Isa. Ixvi. 18-20, with the combination of Isa. xviii.
(compare Zeph. i. 7 with Hab. ii. 20; Joel i. 15;
Isa. xxxiv. 6, xiii. 3). It is the prophecy of the
Isaianic type, which is given once more by Zephaniah
in a compendium and in a kind of mosaic.
EEMARK. — The Assyrian kingdom went down under
Asuriddili (Asurdanili), whose reign began in 625 B.C.
The year of the catastrophe of Nineveh is at the
latest 606 B.C., with which Eusebius nearly agrees,
who fixes the fall of Nineveh according to Herodotus
in the first year of the forty-third Olympiad, that is,
608 or 607 B.C. The battle of Carchemish occurred
in the year 606 or 605 B.C., in which Pharaoh-Necho
was defeated by Nebuchadnezzar, the son of Nabopo-
lassar, who died at that time. Nebuchadnezzar there
fore hastened from the battle-field to Babylon that he
might succeed his father.
§ 62. JeremiaJis Call and his First Proclamation
under Josiali.
The history of Jeremiah's call in the first chapter of
his prophecy is, in all respects, a prognostic of his doing
and suffering. He is the prophet to the Gentiles, and
we find him in immediate communication with them.
In him, as in no other prophet, tenderness and variety
JEREMIAH'S CALL. 129
of feeling are interpenetrated with great and enduring
strength. His calling is directed rather to tearing
down than to building up. In this sad office one
suffering after another as a confessor befalls him. He
represents the martyrdom of the prophets, and probably
died as a martyr in Egypt. Kings, princes, priests, and
people are constantly arrayed against him ; but strong
in God, he bids defiance to all their attacks. In the
first address (Jer. ii.— iii. 5), the expression " from this
time " ('"'W?, iii. 4 sq.) indicates the religious revolution
which entered under Josiah, but which was only of
a superficial character. The entire address is like a
variation of the first three verses of Isaiah : " I have
nourished and brought up children, and they have
rebelled against me." Deep pain on account of rejected
love is its fundamental feature. In general, the key
note of Jeremiah corresponds to the ovtc r)6e\r)craT€, " Ye
would not" (Luke xiii. 34), of the Lord, or His words
in Luke xix. 42 : " Now they [i.e. the things which
belong to thy peace] are hid from thine eyes." The
second address (Jer. iii. 6-vi.) dates from the days of
Josiah, that is, from a year subsequent to the thirteenth
of that king, in which the worship of Jehovah was
again restored (Jer. vi. 20). But the prophet, in spite
of the glittering restoration, sees to the very bottom of
the corruption which is all the while dominant. The
next prophecy in order of time (Jer. xxii. 10—12)
threatens Shallum, who is also called Jehoahaz
(2 Kings xxiii. 30), the son and successor of Josiah,
with the fate which was fulfilled by Pharaoh-Necho in
I
130 OLD TESTAMENT HISTORY OF REDEMPTION.
sending him as a prisoner to Egypt, where he died
without seeing his native land again. Instead of
Jehoahaz, Pharaoh-JSTecho made Eliakim king, whose
name he changed to Jehoiakim (2 Kings xxiii. 34), a
younger son of Josiah ; and the Books of Kings and of
Chronicles describe how he walked in the footsteps of
his godless ancestors, and that in his time the judg
ment, which since Manasseh had become irreversible,
began to be executed (2 Kings xxiii. 37, xxiv. 2-4).
We see from Jer. xx. 23-26 that he, like Manasseh,
was a murderer of the prophets.
§ 63. Jeremiahs Activity until the Catastrophe.
In the defeat of the Egyptians in the fourth year of
Jehoiakim, Jeremiah recognised the true commence
ment of the Chaldaean judgment on the nations which
is now beginning. Looking back upon the twenty-
three years of his fruitless activity, he announces (xxv.)
a servitude of seventy years, which is to be followed
by the fall of the Chaldaaan empire (compare Dan. ix. 2).
The " wine-cup of this fury " finally comes to the king
Sheshach, which is an enigmatic name for Babylon
(Jer. xxv. 26, li. 41), the instrument itself of punitive
judgment. The book, in the form of a roll, containing
the addresses of the prophet until the fourth year of
Jehoiakim, which had been written down by Baruch
after the dictation of the prophet, was brought at the
command of the king, and was finally burned by him
(Jer. xxxvi., xlv.). Jehoiakim was succeeded by his
JEREMIAH'S ACTIVITY UNTIL THE CATASTROPHE. 131
son Jehoiachin when he was eighteen years of age
(2 Kings xxiv. 8, compare 2 Chron. xxxvi. 9). Against
him the prophecy (Jer. xxii. 20-30) was directed
which deprived the Solomonic line of the throne for
all the future. The Babylonian exile began with
Jehoiachin. The carrying away to Babylon, after a
reign of three months, in 596 B.C., is the era of Ezekiel.
In contradiction to the false prophets of the exile,
Jeremiah now prophesied in his letter to the captives
(xxix. 1—23) that the Judsean state must be com
pletely destroyed. Under Zedekiah, Josiah's youngest
son, whom Nebuchadnezzar had put in Jehoiachin's
place, and who, in the ninth year of his reign, revolted
against Babylon, Jeremiah continued to demand
submission to the Chaldsean power with terrible per
sistency, and to threaten destruction in case of continued
opposition (Jer. xxvii., xxviii., xxi. 1—10, xxxiv.).
Jerusalem was now besieged by the Chaldseans, but
they were forced by Pharaoh-Hophra to raise the siege.
Jeremiah, however, foretold their return, and continued
to threaten the worst (Jer. xxxvii. 3-10). He was
considered by those who had a controlling voice as a
traitor to his fatherland. They let him down into a
miry cistern, from which he was freed by Ebed-melech
the Cushite, not without the approval of the unfor
tunate and not ignoble, though weak king. On the
ninth of Tammuz (July) of the eleventh year of Zede-
kiah, Jerusalem became a prey to the Chaldseans after
a siege of eighteen months. Jeremiah was compelled
to wander in fetters with the other exiles to Eamah.
132 OLD TESTAMENT HISTORY OF REDEMPTION.
There, by the command of Nebuchadnezzar, he was left
free to choose whether he would remain in the land or
go to Babylon. He preferred the former, and betook
himself to Gedaliah (xxxix., xl. 1-6). This favourable
treatment of Jeremiah was a reward which seemed to
confirm the opinion of those who considered him an
enemy of his fatherland ; yet he was a patriot, who did
not care for the favour or displeasure of men. He
loved his people, but he did not flatter them; and he
announced God's will, which was made known to him,
although it was opposed to his own wishes and feelings.
A glance at the conflict within him is afforded by
vi. 11, xv. 17 sqq. Isaiah and Ezekiel, like Jeremiah,
express their moral condemnation of the breach of the
oath on the part of the Jewish vassal kings.1
§ 6 4. T/ie Progress in the Recognition of Redemption
by Jeremiah.
It is evident that the New Testament period is
drawing ever nearer, from the fact that as in general
Jeremiah makes the covenant, as a religious relation,
the centre of his prophecy, so he comprehends the
prophecy of a future renewal of it in the idea, and in
1 Isaiah reproaches Hezekiah for his revolt from Sennacherib, the
great king of Assyria, in which he leans upon Egypt (compare
Isa. xxviii. 15). In the same way Ezekiel reproaches Zedekiah for
his revolt from the great king of Babylon, xvii. 15 : " But he rebelled
against him in sending his ambassadors into Egypt, that they might
give him horses and much people. Shall he prosper ? shall he escape
that doeth such things ? or shall he break the covenant and be de
livered ? "
RECOGNITION OF REDEMPTION BY JEREMIAH. 133
the designation, of "a new covenant" (Jer. xxxi. 31).
Another mark of progress is in this, that Jeremiah
gives personality its rights, and places it beyond the
consequences of family connection, in which the
personality, according to the dominant doctrine of
retribution, had disappeared (xxxi. 29 sq.). This is
the same theme of which Ezekiel treats more parti
cularly in a similar spirit (xviii., xxxiii.). Hence
the old covenant is not only a relation of God to
His people, but also to each individual as a person.
From the time of the new covenant, the law of God
becomes a living spirit, and is no longer a dead letter ;
it is henceforth an inward possession and inclination,
and the recognition of God and His salvation is not
confined to a body of teachers, but becomes the
common possession of all (Jer. xxxi. 31-34). A
third advance is the designation of the Messiah, the
second David, as the " Eighteous Sprout " (Jer. xxiii.
5 ; after 2 Sam. xxiii. 4 ; Isa. iv. 2), and as " Jehovah
our Eighteousness " (Jer. xxiii. 5), the One in whom
Jehovah dwells as His people's righteousness, that is,
as "the just and the justifier" (Eom. iii. 26), in the
same way that He dwells in Jerusalem (xxxiii. 14-
16) ; the Messiah is therefore like the temple of God,
who is at the same time gracious and just. The
person of the Messiah is here understood ethically,
and the redemption inwardly, and a " righteousness of
God" (Eom. i. 17), mediated through the second
David, as its chief fruit. The consolatory book of
Jeremiah, comprising chapters xxx. and xxxi., which
134 OLD TESTAMENT HISTORY OF REDEMPTION.
should be held to have been revealed at Earn ah,
according to the transposed superscription 1 ( Jer. xl. 1 ),
forms a companion-piece to Isa. xl.-lxvi. The tone
of Jer. xxx. 8-10, compare xlvi. 27 sq., is entirely
Deutero-Isaianic.
§ 65. The Progress in the Recognition of Redemption
by Ezekiel.
Ezekiel worked in Babylon contemporaneously with
Jeremiah, who remained in Judsea until after Gedaliah's
assassination, when he was torn away by the emigrants
into Egypt (Jer. xl. 7-xliii. 7). Jeremiah stood with
the exiles of Babylon in lively communication, but he
himself never went thither. Ezekiel is one of the
ten thousand who, in the third month of the reign of
Jehoiachin, 596 B.C., were transplanted to the Chaldean
country, where for more than twenty years he dwelt
in Tel-Abib, a place on the Chebar, one of the branches
or canals of the Euphrates, among the exiles, whose
elders assembled with him (Ezek. viii. 1, xiv. 1,
xx. 3). He is the greatest beholder of visions among
the prophets. His vision of the Mercaba, that is, of
the divine chariot (Ezek. i.-iii., viii.— xi.), is the
grandest of all Biblical visions. It is the throne of
Jehovah above the cherubim of the earthly holy of
holies, which here becomes a living antitype to the
prophet. Upon the wonderful pedestal, in the shape
1 Compare Delitzsch's Messianic Prophecies, Edinburgh 1880, § 50,
p. 79.— C.
EZEKIEL'S PORTRAIT OF THE MESSIAH. 135
of a wagon formed of four living animals, which have
a manifold but predominantly human form, and of
the livin^ wheels, which are covered over and over
O '
with eyes, he sees a throne of sapphire, and upon the
throne a form " like the appearance of a man," clothed
from his loins upward in the brightness of fire as of
gleaming brass, and from his loins downward in the
milder hues of the rainbow. Here Jehovah appears
for the first time in an entirely human manner ; the
One who as lawgiver had forbidden that a human
likeness should be made of Him (Ex. xx. 4; Deut
iv. 15-18), now represents Himself in human form;
for the time of the incarnation is now drawing nearer,
therefore Israel must be accustomed to think of God
in a human way, after the better part of the nation
has been weaned, by means of the exile, from thinking
of him as human in a heathen manner. The driver
of the chariot appears in human form, and causes the
cherubim to destroy the temple at Jerusalem in order
to build another, and to fill it with His presence.
§ 66. Ezekiel's Portrait of the Messiah.
The Book of Ezekiel contains relatively many pro
phecies concerning the Messiah, and everywhere the
present is the dark foil of the Messiah's picture. It
is formed according to the law of contrast. The second
David is the counterpart of the wicked shepherds of
Israel. He here appears in an ethical activity, like
the good Shepherd who seeks that which was lost
136 OLD TESTAMENT HISTORY OF REDEMPTION.
(Ezek. xxxiv. 16, 23 sq. ; compare xxxvii. 24), and in
sucli a unique pre-eminent relation to God, that it is
impossible to identify with him the prince of the
eschatological state of the twelve tribes (Ezek. xL—
xlviii.). Even Jeremiah affords a prospect of holy,
glorious princes who have a right to the priestly
office (Jer. xxx. 21 ; compare xxxiii. 17 and 21) ; yet
the second David is not one of them, but towers above
them all (Jer. xxx. 9). He is, according to Ezek.
xvii. 22, the tender twig of cedar which, planted upon
a lofty mountain, becomes a tree giving shade to the
world (compare Isa. xi. 1 and liii. 2). He is, according
to Ezek. xxi. 32 l (E.V. ver. 27), the One whose is
the kingdom (TW, ^ vujus est regnum\ the Shelloh, at
whom the benediction upon Judah (Gen. xlix. 10)
is aimed.
§ 67. The Four Types among the PropJiets.
The significance of the two great prophets for the
redemptive history is not limited to their prophecies.
It consists in their entire activity, which prepares the
foundation for the coming of the second David ; and
since the Spirit of God is in them, their fortunes form
the prelude of His. Isaiah, with his preaching, which
decides the rejection of the mass of Israel (Matt. xiii.
13-15; John xii. 37-41; Acts xxviii. 25-27; Rom.
xi. 7 sq.), and with the ecclesia in eccksia, that is, the
little flock (Luke xii. 32), around him, is a type of
1 Compare Delitzsch's Messianic Prophecies, pp. 34, 35. — C.
JEREMIAH AND EZEKIEL AS PROPHETS. 137
Jesus (Heb. ii. 13), who is set for the fall and rising
again of many, and of the spiritual children who are
gathered about Him, and to whom the kingdom is
assigned. Jeremiah's typical character is of an entirely
different kind. As Elijah represents the conflict and
Elisha the triumph of prophetism, so Isaiah represents
the power of the prophets in acting, and Jeremiah
their strength in suffering. He is the afflicted priestly
prophet, as David is the suffering king. Hence the
passion psalms of David, and the lamentation of Job,
and the Deutero-Isaianic passional, are re-echoed from
his mouth. He is not the Servant of Jehovah
described in Isa. liii., but he and David prefigure Him
most strikingly.
§ 68. Jeremiah and Ezekiel as Prophets of the
Catastrophe.
It was the vocation of the priestly pair of prophets
to accompany the kingdom of Judah on its final course
to destruction with their announcement of wrath and
comfort. Their vocation is similar to that of Hosea
for the kingdom of Israel. Isaiah was able to deliver
his people once more from destruction in the Assyrian
troubles (Sirach xlviii. 20; compare 2 Chron. xxxii. 20).
But the prayers of Jeremiah and Ezekiel rebound, and
in a fearful gradation intercession is forbidden them,
and its uselessness is ever clearer (Jer. vii. 16, xi.
14, xiv. 11 sq., xv. 1; Ezek. xii. 20). Ezekiel
beholds how God's presence deserts the temple, and
138 OLD TESTAMENT HISTORY OF REDEMPTION.
fire from between the cherubim is made ready to be
scattered upon Jerusalem. Images of that which is
most dreadful are set before him, and he becomes at
the command of Jehovah the pliant model through
which He represents the most terrible things in the
future. Jeremiah contends against the disloyal
Egyptian politics of the court party, and against the
demagogic deceptions of the false prophets. He still
seeks, even in the last days, to protect His people
from the worst, by dissuasion from a desperate
struggle. Yet he does not rescue Jerusalem, but only
himself to see its ruins consume in smoke, — a sight
which wastes his flesh and breaks his bones (Lam.
iii. 4). The illness of the kingdom of Judah is unto
death. Hence Aholibah behaved like Aholah, and
comes to a like end (Ezek. xxiii.). This fifth period
changes in this, that the beasts which had gone up
from the sea of nations devour Judah as well as
Israel. The entire people, which was divided since
Rehoboam in their own land, is now gathered outside
of their country in the heathen world ; but prophecy,
like the soul after it has fled from the body, hovers
over the disjecta membra as a pledge of Israel's
resurrection.
SIXTH PEEIOD.
FROM THE EXILE UNTIL THE APPEARANCE OF JESUS
CHRIST. THE FIRST HALF OF THIS PERIOD IS
CHARACTERIZED BY THE DAWNING RECOGNITION OF
THE MEDIATOR AND THE LOGOS.
§ 69. The Characteristics of this Period.
AS on the sixth day of the hexahemeron the organic
creation in its progressive individualization
finally attained its goal in the person of man created in
God's image, so the essential part of this sixth period
is that out of the corrupted mass (massa perdita) of
entire Israel a congregation is separated, which is in
truth Jehovah's flock (Ps. Ixviii. 5) and " turtle-dove "
(Ps. Ixxiv. 19), and whose typical peculiarity is com
pleted in the man who is unique in his personality and
in his likeness to God. There has always been indeed
a congregation of Jehovah ; but its breach with fleshly
Israel now becomes deeper, its solidarity with the
people as such looser, its calling in the present more
important, and its significance for the future greater
than ever. The Church of Jehovah now emerges in
a less mixed, less confined, but more spiritual form.
Wellhausen makes a fundamental mistake when he
139
140 OLD TESTAMENT HISTORY OF REDEMPTION.
affirms that the post-exilic priestly codex first set the
congregation ^njj or rny) in the place of the people.
The subject of the worship was from the very begin
ning the congregation of the people, to which Israel
through the Sinaitic legislation was raised, and the
New Testament Church is not the continuation of
this national congregation, but its transformation into
a spiritual congregation, whose members are not
only united through flesh and blood, but also through
the bond of the new birth. It is true that in pro
portion as the people in the exile were deprived of
the unity of the fatherland and the unity of the state,
the religious unity occupied the foreground, but still
only upon a national basis. In the New Testament
Church, on the contrary, the national element is
removed — in Christ there is neither Greek nor Jew,
but Christ is all and in all (Col. iii. 11).
§ 70. The Significance of the Exile for the Redemptive
History.
It is the natural course of the divine wisdom in
the tutorial progress of revelation, that everything
new which is to be developed must first lie enveloped
in temporary embryogenic coverings. This progress
is from limitation to non-limitation, from the state of
the chrysalis to the breaking through of the psyche,
from particularism to universalism, from guardianship
and childhood to freedom and majority. So the
Israel of the exile is removed from its local bound-
THE SERVANT OF JEHOVAH AMONG THE EXILES. 141
aries, and is loosed from its political community ; its
unity is almost exclusively reduced to the unity of
faith and confession, for the sojourn " outside of the
Holy Land " occasioned a partial suspension of the
law. Israel was in the exile not only without a king,
but also without a sacrifice (Hos. iii. 4). And yet,
so far as their God now took the place of the temple
(Ezek. xi. 16), they attained something higher than
ever before. They were placed in the midst of the
execution of their world- wide calling, and found them
selves in a preparatory school for the New Testament
worship of God in spirit and in truth.
«.
§ 71. The Servant of Jehovah among the Exiles.
The mass of the people of Israel fell into heathen
ism. The Book of Ezekiel shows how the Babylonian
exiles sought to unite the service of idols and that of
Jehovah, and adopted the idolatrous worship of the
Chaldreans as old Israel did that of the Egyptians
(Ezek. xx. and elsewhere). Still deeper views into the
circumstances of the exile are afforded by Isa. xl.-lxvi.
The national consciousness and the love of their
countrymen were almost extinguished in the majority
of the exiles. The younger generation pursued the
same course as the older one which had occasioned
the exile. But there were also those who did not
follow their own way, but the way of Jehovah, and
mourned for Zion. They were hated and persecuted.
Their heathen brethren made common cause with
142 OLD TESTAMENT HISTORY OF REDEMPTION.
their Babylonian oppressors. Under the form of a
servant, and the misery of the deepest humiliation, this
true congregation of Jehovah carried the salvation of
their people and of the heathen on their hearts. The
conception of the Servant of Jehovah in Isa. xl.-lxvi.,
with respect to its lowest broad basis, is entire Israel ;
with respect to its centre it is the congregation re
maining true to God, which in the midst of the
dispersion is the scattered seed of the future congre
gation growing together from Israel and the heathen.
From this centre the conception becomes personal.
Its pyramidal apex is the future Christ, in whom the
sufferings of the congregation of Jehovah are repro
duced and culminate, and by whom Israel's redemp
tive calling is completed.1
§ 72. The Idea of the Servant of Jehovah as the Con
centration of hitherto scattered Elements.
All forms of the previous prefiguration of salvation
are united in the conception of the Servant of Jehovah.
(1) The consolatory book (Isa. xl.-lxvi.) begins at
once with the announcement that all flesh shall see
the unveiled glory of Jehovah, of God the Redeemer
(Isa. xl. 5, compare lix. 20 ; Matt. iii. 3 ; Rom. xi. 26).
The name Jehovah is at the very point of giving birth
to the name Jesus (Isa. Ixii. 11, xlix. 6).
(2) The Servant of Jehovah is the One in whom
the sure mercies of David are fulfilled (Isa. Iv. 3).
1 Compare Messianic Prophecies, pp. 84, 85.
THE SERVANT OF JEHOVAH. 143
He is the Seed of Abraham (Isa. xli. 8) ; nay, the
prophecy concerning Him has a background reaching
to the seed of the woman in the protevangelium
(Isa. xlix. I,1 compare the reference to the serpent,
Ixv. 25).
(3) He is a prophet (Isa. xlii. 4) ; He is a priest,
for He offers Himself and atones for sins (Isa. liii.).
He is King, for all kings do Him homage (Isa. lii. 15).
The Deuteronomic prophecy concerning the great
Prophet, the Messianic prophecy since Balaam, and
the prophecy of David concerning a King after the
order of Melchizedek, here find a living embodiment.
(4) He takes the burden of the guilt of His people
upon His heart and conscience, and God allows Him
to suffer and die for them, that in Him, the Beloved,
He may make His people a justified and sanctified
congregation. The riddle of the accommodated per
mission of animal sacrifice, and the connection of the
atonement (n*J??) with the blood, finds its explanation
here in the depths of the divine decree of salvation
(Isa. liii. 6, 10); and the longing look of the Israel of
the exile back to the sacrificial worship, is here
directed to the One who is the truth and end of all
sacrifice. The Psalms and Prophets have until now
symbolically depreciated the value of the sacrificial
worship, without explaining it typically. Here first
in Isa. xl.-lxvi. the type of the sacrificial blood, which
was previously dumb, begins to speak.
1 Professor Delitzsch considers it significant that no mention is made
of a father in this passage.— C.
144 OLD TESTAMENT HISTORY OF REDEMPTION.
§ 73. The Idea of the Servant of Jehovah as a new
Source of Knowledge.
The one-sided Messianic image of the king, which
previously had only been supplemented by the type
of David, is now removed. The Servant of Jehovah
ascends through death and the grave to glory (status
duplex1). The connecting line is drawn between the
prophet, the king, and the priest of the future. The
Servant of Jehovah is all three at the same time
(munus triplex}, and after the idea of the Messiah is
merged in the conception of Israel as the Servant of
Jehovah, there arises, since the Messianic idea re-
ascends personally from this national basis, a new,
deeper, and so to speak, more organic relation of the
Future One to Israel (unio mystica). He is called
Israel,2 because Israel's being is concentrated in
Him, like the union of the separate rays of light
in the sun. The Church is His body, and He is
its head. In addition to this, the redemption is
chiefly considered as a redemption from sin, and the
substance of the redemption is understood as an atone
ment and as a reconciliation, but principally as a
reconciliation of the divine justice with the divine
love. Jehovah causes the storm of His wrath to go
over His Servant, who brings Himself to Him as a
trespass-offering (D'f?)> that is, as a vicarious satis-
1 Status exinanitionis and status exaltationis.
2 Isa. xlix. 3 : " Thou art my servant, 0 Israel, in whom I will be
glorified."
EZEKIEL'S NEW TORA. 145
faction,1 that He may prepare a free way for His
love.
§ 74. EzelM's New Tom.
We now contrast Ezekiel's prophecies concerning
the last things with Isa. xl.— Ixvi., which is more like
a New Testament than an Old Testament book. The
closing chapters of Ezekiel (xl.-xlviii.) seem to stand
in glaring contradiction to everything of a New Testa
ment character, such as we rejoice to find in Deutero-
Isaiah. As in the New Testament Apocalypse the
Church, which during the tribulations from Antichrist
is blended together, and again made complete through
the first resurrection, still has to endure a final storm
from the heathen world ; so there follows in Ezekiel,
upon the great vision of the reawakening and restora
tion of Israel as a reunited people (Ezek. xxxvii.), the
prediction of the march of Gog against the people of
God, and the destruction of the army of this northern
people, in which world-power and world-hatred finally
close on each other. This prediction is immediately
connected with the great tableau of the new worship
of God, and of the new religious and political state of
entire Israel. It is the post-exilic, final period, in
which the prophet sees, in a vision, a new temple out
side of the circuit of the city, and a land equally
divided in oblong parts among the twelve tribes, and
1 The idea of the sin-offering is that of expiation, and the idea of
the trespass-offering is that of satisfaction, that is, a covering of a debt,
which is considered as guilt, by an equivalent.
K
146 OLD TESTAMENT HISTORY OF REDEMPTION.
a new Jerusalem inhabited by citizens of all the tribes,
as the capital of the people now dwelling exclusively
on this side Jordan. These nine chapters form one of
the greatest Biblical riddles. The Synagogue is here
helpless, for the new order of things stands in the
sharpest contradiction to all parts of the Mosaic law.
And the Church is involved in embarrassment through
the prospective renewal of the sacrificial worship.
The allegorical method of interpretation affords no
help. It cannot even be carried through in respect
to the fountain which flows from the threshold of the
east door of the temple (Ezek. xlvii. 1-12).
EEMARK. — The closing chapters of the Book of
Ezekiel (xl.-xlviii.), according to the latest theory of
the Pentateuch, furnish the real key to the history
of its origin, and especially to its final stadia. The
Tora of Ezekiel is regarded as a transition to the
legislation of the Elohistic Tora; and since this is the
foundation of Jewish legalism,1 Smend 2 assigns to the
prophet Ezekiel the doubtful honour of being the
father of Judaism. Nevertheless we still consider it
as certain that the Elohistic Tora is older than that
of Ezekiel,8 and that the Tora of Ezekiel stands in a
dependent relation to the Elohistic Tora, simplifying
and remodelling its contents. Thus, for example, in
the holy place (sanctum} of Ezekiel's temple there is
1 See chapter i. on Nomismus, in Weber's System der Altsyna-
yogalen Palaestinischen Thtologie, Leipzig 1880.
2 Der Prophet Ezechiel, Leipzig 1880.
3 Compare Delitzscli, Pentateuch- Kritische Studien, in Luthardt's
Zdtschrift, Leipzig 1880, pp. 279-290.
THE TRUE SIGNIFICANCE OF EZEKIEL'S REPUBLIC. 14*7
no candle, and no table of shew-bread, but instead of
the golden altar of incense, only a simple wooden
table (Ezek. xli. 22), that is, an altar; for as Ezekiel
here calls the altar of incense a table, so in xliv. 16,
like Malachi (i. 7), he designates the altar of burnt-
offering as a table. The removal of all non-Israelites
from the external service of the sanctuary, the aboli
tion of the high-priesthood, the regulations concerning
the position of the prince as such, and as the leading
member of the Church, — all this and much more is
to be explained by the antagonism in which the new
order of things stands to the unforgotten abuses and
corruptions of the past.
§ 75. The trite Significance of Ezekiel 's Republic.
What shall we say then ? Is Ezekiel a dreamer,
and is his picture a Utopia ? No, it is a prophecy,
but one which has remained unfulfilled, and which, in
its present form, never will be fulfilled, because the
development of the history of salvation has run past
the fulfilment. The fulfilment is connected with a
condition1 which did not take place after the expiration
of the exile. The prophet beholds the final period
and the end of the exile, according to the law of per
spective 2 together. The Israelitic community, in its
1 Ezek. xliii. 10 sq. : " Thou Son of man, show the house to the house
of Israel, that they may be ashamed of their iniquities ; and let them
measure the plan, and if they be ashamed of all that they have done,
show them the form of the house, " etc.
2 The following quotations from C. A. Crusius (b. 1715, d. 1775),
and Bengel (b. 1687, d. 1752), as given by Delitzsch, Die bibllsch pro-
148 OLD TESTAMENT HISTORY OF REDEMPTION.
ecclesiastical and civil character, takes on a form for
Ezekiel after the exile, as here described, under the
condition and presupposition that the Israel of both
kingdoms will return from foreign lands with a renewal
of their first love. But since this did not take place,
this great prediction is overtaken by the history of the
fulfilment, which, instead of the stone temple, has
placed the spiritual temple of the Church as the body
whose head is Christ. It is characteristic of this picture
that the second David has no place in it. Hence it
is only relatively eschatological and more ceremonial,
external and peripheral, than evangelical, spiritual,
and central. Nevertheless it is an important link in
the chain of prophecy which prepares the way for the
New Testament, because —
(1) It is a testimony in the midst of the Old Testa
ment against the unchangeable character of the Tora,
and, so to speak, a shattering of its stone letter.
(2) It is a step forward from the variegated charac
ter and splendour of the Old Testament worship to the
New Testament worship of God in spirit and in truth.
phetische Theologie, etc., Berlin 1845, p. 99 sq., may serve to illustrate
what is intended by the law of perspective : " The prophets behold the
future, by means of the light of divine illumination, as we do the sidereal
heavens. To us the stars appear as if they were on one level ; we do
not distinguish their distance from us, and from one another." —
Crusius. Compare a part of Bengel's comment on Matt. xxiv. 29 :
" Prophetia est, ut pictura regionis cujuspiam, qua in proximo tecta, et
calks et pontes notat distincte; procul, valleset monies latlssime patentee
in augustias cogit." " Prophecy is like a picture of a certain region,
which indicates the houses, paths, and bridges near at hand distinctly,
but compresses the valleys and mountains extending very far away
into a narrow compass."
THE PERSIAN WORLD-EMPIRE. 140
§ 76. Transition of the World-Empire to the Persians.
The deliverance prophesied by Jeremiah, Deutero-
Isaiah, and Ezekiel, from the Assyrio-Babylonian servi
tude and exile, was prepared by the fall of Nineveh,
and subsequently by that of Babylon. After Cyaxares
and Nebuchadnezzar had conquered Nineveh, and so
had made an end of the Assyrian empire (606 B.C.),
there existed for a time by the side of the Babylonian
a not less powerful Median empire ; and this became
through Cyrus, who was from the Persian family of
the Achsemenidie, and who dethroned Astyages the
Mede (549 B.C.), a Persian empire which had dominion
from, the Hindoo Koosh Mountains to the JEgean Sea,
and even over Egypt. The fall of Babylon (538 B.C.)
under its last ruler Nabonid, whose son was Belshazzar,
as is attested by inscriptions, became the deliverance of
Israel from its imprisonment. Cyrus gave the exiles
their freedom (537 B.C.), of whom at first about one
hundred and fifty thousand from the tribes of Judah
and Benjamin, and who were to a large extent of
Levitical and priestly extraction, returned home under
the leadership of the prince Zerubbabel, and of the high
priest Joshua, with the permission to rebuild the temple.
§ 77. The Contrast between the Period of Restoration
and the Prophet's Vision.
When, after the first year of Cyrus' monarchy
(537 B.C.), a part of the people reassembled upon
150 OLD TESTAMENT HISTORY OF REDEMPTION.
domestic soil, it soon appeared that prophecy was not
only divine, but human. Both the expansion of the
prophet's vision, which is wrought by the Holy Spirit,
as well as the natural limitation of his vision, which
the Spirit does not remove, serve the divine plan
of redemption ; for if prophecy had possessed and
afforded a definite chronological knowledge concerning
the course of the future, it would have cut off all
desire to press toward the goal of the offered prize.
It is therefore precisely what we might expect, that
the prophets of the exile behold the consummation of
all things in close connection with the end of the
exile, and that those who return hope to experience
this consummation, or something of it. Hence such
psalms as cxviii. are full of exultation, of glory, and
of triumph. But when, in the second year of the
return, the foundation of the new temple was laid
(534 B.C.), there was mingled with the shout of joy
loud weeping on account of the miserable beginning
(Ezra iii. 1 2) ; and as even under Cyrus, until Pseudo-
Smerdis, the building of the temple was discontinued,
the people were still caused to feel all the while their
servile dependence.
§ 78. The Progress in the Building of the Temple
under the Co-operation of the Prophets.
The preparation for the building prospered in the
second year of the return until the laying of the
foundation, but the Samaritans induced Cyrus to put
PROGRESS IN THE BUILDING OF THE TEMPLE. 151
a stop to the enterprise ; and this hindrance continued
under Cambyses (529-522 B.C.) and the usurper
Pseudo-Smerdis (522-521 B.C.). But in the second
year of Darius Hystaspis (520 B.C.), the prophets
Haggai and Zechariah succeeded in inciting the people
and their officers to the resumption of the building.
At this time the undertaking was not only allowed,
but was also favoured from Bcbatana. When Malachi
appeared, the temple had long since been completed
(516 B.C.), namely in the sixth year of Darius, on the
third of Adar, or March (Ezra vi. 15). The friendly
feeling of the Achaemenidsean rulers still continued.
In the seventh year of Artaxerxes I. Longimanus
(465—424 B.C.), Ezra came with a new company of
exiles to Jerusalem (458 B.C.) ; and as Ezra the scribe,
so Nehemiah the provincial governor (tirshata) laboured
for the restoration of the Jewish community upon the
basis of the Mosaic Tora. As Ezra read the Tora in
the year 444 B.C., Nehemiah was present (Neh. viii.
1-12), who in the twentieth year of Artaxerxes (445
B.C.) had come to Jerusalem while it was still lying in
ruins, and first after twelve years of public service
returned to the court of Artaxerxes (433 B.C.).
Malachi's activity, in a similar reformatory spirit, falls
at the time when Nehemiah had returned to the
Persian court. He is one of the prophets whose
relation to Nehemiah (Neh. vi. 7) was calumniously
misrepresented. Nehemiah returned once more to
Jerusalem (comp. Neh. xiii. 6) ; but we cannot deter
mine from this passage whether his return was under
152 OLD TESTAMENT HISTORY OF REDEMPTION.
Artaxerxes or under Darius 11. Nothus, who reigned
from 423 to 404 B.C. The immorality of the mixed
marriages (Ezra ix., x.) had already gained ground
(Neh. xiii. 23), and, moreover, a heathen rabble had
found quarters among the Jewish people (Neh. xiii.
1-3, compare Deut. xxiii. 4—6).
EEMARK. — Since Joel presupposes the legal exist
ence of the worship in the central sanctuary at Jeru
salem, he is brought down by the adherents of the
Eeuss-Graf theory of the Pentateuch to the post-exilic
period. Merx1 holds that he is to be assigned to the
time after the accomplishment of Nehemiah's reform,
and that he represents the transition from the pro
phets to the scribes. Stade, in his University Pro-
gramme? concludes that Joel belongs to a late age
because he mentions the lonians. But Obadiah, Joel,
and Amos, in their relation to the unfortunate event
under Joram which became the real beginning of a
Jewish exile (galutJi), form an inseparable trilogy.
§ 79. Daniel, the Confessor and Seer.
Daniel and his three friends, concerning whom a
narrative is found in the book which bears his name,
belong to the servants of Jehovah who mourned in
the exile for Zion, and were ready to seal their faith
with their blood. The Book of Daniel is divided
into narratives (i.-vi.) and visions (vii.-xii.). The
1 Die Prophetic des Joel, Halle 1879.
- De populo Javan, Giessen 1880.
DANIEL, THE CONFESSOR AND SEER. 153
historical character of his person is attested by
Ezekiel, who mentions him as pre-eminent for his
righteousness (xiv. 14, 20), and for his wisdom in
regard to mysteries (xxviii. 3). As Isaiah xl.-lxvi. is
a consolatory book for the Babylonian exiles, so the
Book of Daniel is a book of consolation for the con
fessors and martyrs of the time of the Seleucidae.
This book which bears his name does not indicate
that it was written by him. But nothing prevents
us from supposing that there were traditional Baby-
lonio-Persian narratives and traditional prophecies of
Daniel, which the author of the book has digested in
order to strengthen his contemporaries in their faith
through instructive examples and comforting prospects.
The visions of Daniel, since he stands over against
heathen astrologers and magicians, are of such a kind
as his personality would lead us to expect. Nor
should we be surprised, in view of his surroundings,
that his prophecies have a mantic1 character, and that
his words correspond in their horizon and their
political significance to his honourable position as a
statesman, and to the universal range of vision which
he thereby enjoyed. He can only be compared with
Balaam, whose last words (Num. xxiv. 23 sq_.) corre
spond to the horizon of the Book of Daniel ; for the
ships of Chittim,2 through which the Roman world-
dominion is announced, are also the farthest point of
Daniel's perspective, which extends until the appear-
1 Compare Delitzsch's Messianic Prophecies, pp. 17-20, 23.
3 See ibid. p. 41, Rem. 1.
154 OLD TESTAMENT HISTORY OF REDEMPTION.
ance of the Roman fleet before Alexandria with the
ambassador Caius Popilius Lsenas, who compelled
Antiochus to leave Egypt and to restore Ptolemseus
Philometor (168 B.C.). But weighty reasons are
favourable to the composition of the Danielian apoca
lypse, as we now have it, about the year 1*70 B.C.,
and hence it is one of the latest books in the Old
Testament. Its narrative portion is advantageously
contrasted with the Book of Esther. It cannot be
regarded as ceremonial narrowness that Daniel and
his friends observed the laws of the Tora concerning
food (Dan. i.). But besides, he was, with his friends,
a model of heroic faith, and knew how to combine
fidelity in the service of his human master with
fidelity to the true God. The last date of his history
is the third year of Cyrus, probably the year in which,
through the intrigues of the Samaritans, the building
of the temple ceased. We shall return later to the
visions of the book, and only affirm here that Daniel
in his doing and suffering is a worthy representative
of those servants of Jehovah whom Deutero-Isaiah
renders conspicuous above the mass, as the kernel of
Israel, and as the heirs of salvation.
§ 80. TJie Conclusion of Prophecy.
It is evident from Isa. xl.-lxvi., more than from
Jeremiah and Ezekiel, what a mighty revolution the
exile was intended to produce in Israel's view of
THE CONCLUSION OF PROPHECY. 155
itself and in the Messianic hope. Israel is thereafter
in a position to know that it is not to conquer the
world with iron, but with spiritual weapons. Haggai
comprehends the blessing of the Messianic age in the
one word " peace " (°^). Israel, which in a strange
land became a congregation of confessors and martyrs,
can now recognise that the way of the congregation of
Jehovah, which forms the kernel of the mass, passes
through tribulation to glory, and that therefore the
way of the Mediator of salvation, in whom Israel's
history is recapitulated and culminates, can be none
other. Zechariah continues the great passional, Isa.
lii. 13-liii. The Messiah dies, slain by His own
people, who in the last days penitently desire to
return to Him whom they have ignominiously ignored.1
Israel now knows that in order to become perfect it
needs a fresh manifestation of the divine presence in
its midst, as in the days of the Mosaic legislation.
Malachi prophesies the parousia of the Lord Himself,
who comes to His temple. He comes in His
messenger, the angel of the covenant, in whom the
angelophanies, since Gen. xv., have been fulfilled. The
spiritual glory of the king, the human form, the unity
of Godhead and humanity, attain in these three post-
exilic prophets an expression which terminates the
development of the Messianic hope.
HEM ARK 1. — Subsequently to the Assyrio-Baby-
lonian exile, Israel never again, for any great length
of time, became a completely independent and politi-
1 Compare Delitzsch's Messianic Prophecies, p. 104 sqq.
156 OLD TESTAMENT HISTORY OF REDEMPTION.
cally united nation, but remained in subjection to the
kingdoms of this world. Its masters have only
changed their names. From this servitude it was
designed to develop the knowledge in Israel that its
true greatness was not political, but spiritual.
KEMARK 2. — Subsequently to the exile it became
clearer than ever, that not the entire people of the law
and of the circumcision as such is God's people, but
a congregation within the entire people, which is
persecuted by the Israelitic as well as the heathen
world unto blood. It followed from this, that if a
mediator of redemption was to arise out of Israel, he
would share the form of a servant of the persecuted
Church (ecclesia pressa), and would ascend through
suffering to glory.
KEMARK 3. — Subsequently to the exile, Israel must
know that human help is of no avail, and that no
man has provided the longed-for redemption. God
Himself must redeem them a second time, as in the
days of the deliverance out of Egypt. The angelo-
phanies of the primitive period must attain their goal
in a humanly mediated theophany.
§ 81. The Judaism of the Book of Esther.
Between the sixth year of Darius (516 B.C.), the
year of the completion of the temple, and the seventh
year of Artaxerxes I. Longimanus (458 B.C.), the year
of the arrival of Ezra and his train, falls the reign of
THE JUDAISM OF THE BOOK OF ESTHER. 157
Xerxes (485-465 B.C.). During his reign the history
of the Book of Esther seems to have taken place,
which is designed to explain and glorify the Purim
festival. Since this book has throughout a Persian
stamp, without the least trace of Grecian influence,
whatever one may think about its historical character,
it is certainly a mirror of the form of Judaism among
the dispersion of the second half of the Persian period.
The edict secured by Haman, which ordered that all
the Jews of the Persian empire should be destroyed
on the thirteenth of Adar (March), had to yield to an
edict obtained by Esther and Mordecai, which gave
the Jews the liberty on the same day to gather
together for the preservation of their lives, to destroy
their enemies, and to plunder their possessions. On
the thirteenth of Adar the massacre began, in which
the Jews were assisted by the royal officers. In
Susa alone they killed five hundred men, besides the
ten sons of Haman ; but they did not take any plunder.
On Esther's petition, the concession granted to her
countrymen is extended to the fourteenth of Adar,
at which time three hundred men fell again in Susa.
The book reckons those that fell in the provinces out
side of Susa at seventy-five thousand. Hence the
hunting down of the Jews planned by Haman was
revenged through the same bloodthirsty treatment of
the Persians. It was not a combat on an open battle
field, it was not a purely defensive combat, but it was
a taking of the offensive in accordance with the edict.
Although the name of God does not occur in the Book
158 OLD TESTAMENT HISTORY OF REDEMPTION.
of Esther,1 yet it is not wanting in religious charac
teristics : belief in providential guidance, prayer, and
fasting. But beyond these it reminds us of what
Jesus uttered in His criticism of the Old Testament
law and morality (Matt. v. 44) : " Ye have heard that
it was said, Thou shalt love thy neighbour, and hate
thine enemy : but I say unto you, Love your enemies,
and pray for them that persecute you." The com
mand, " Thou shalt love thy neighbour," is found in
Lev. xix. 1 8 ; the second command, " Thou shalt hate
thine enemy," thus formulated, is not found anywhere,
but it is the reverse side of the passage just quoted,
since by " thy neighbour " one of the same nationality
is intended ; and the Book of Esther is a dreadful
commentary in confirmation of the hatred of enemies,
which the old Judaism claimed as its right.
When the edict was published, there arose in Susa
and everywhere festive rejoicings on account of it,
which have been continued in the celebration of Purim
as a Jewish carnival until the present day. In this
festival the self-testimony of the old religion, concern
ing its relative character, culminates. It is not the
absolute religion, for neither is the true, full will of
God revealed in it, nor is the love of the neighbour
recognised as a duty of man to man as such. In the
Book of Esther we perceive nothing of the impulses
which the exile was to give to the people in the
i Compare the reference iv. 14 : "For if thou art entirely silent at
this time, then deliverance and escape shall arise to the Jews from
another place " [that is, from God], etc.
THE RELIGIOUS WAR OF THE SELEUCIDvE. 150
direction of the New Testament, nothing of prophetic
afflation.
§ 82. The Religious War in the Time of the Seleucidce.
After Alexander the Great had made an end of the
Persian empire (330 B.C.), the government of his
successors (StaSo^o*) began, who struggled for the
inheritance of the conquered countries. Seleucus I.
Nicator obtained possession of Syria. His capture of
Babylon on the 1st of October 312 B.C. is the begin
ning of the era of the Seleucidse. Palestine was
under the dominion of the Ptolemies from 301 to
198, but not without fluctuations. In the year 198,
Antiochus in. the Great (223—187) slew the Egyptians
at Paneas, and took from them Palestine. The pos
session of this country was uncertain for a time, but
in the age of Antiochus IV. Epiphanes (175—164),
it stood uncontested under the Syrian sovereignty.
Antiochus Epiphanes was the second son of Antiochus
the Great. During the reign of his eldest brother,
which lasted eleven years, Seleucus iv. Philopater
(187-176), he was present as a hostage in Eome,
whence he returned after Heliodorus had poisoned
Seleucus, and had snatched away the dominion. He
sought to enlarge his kingdom at every price through
the annexation of Egypt. When finally the Eomans
in the year 168 commanded him to cease making-
war upon Egypt, and he was unwillingly compelled
to leave the country, he gave vent to his anger by
160 OLD TESTAMENT HISTORY OF REDEMPTION.
sending a part of his army against Jerusalem under
Apollonius. The worship of Jehovah, the observance
of the Sabbath, and circumcision, were interdicted ; the
temple at Jerusalem was consecrated to Jupiter
Olympius, and the Jews were commanded to serve the
same gods as the Greeks. Then Mattathias the priest
arose, with his five sons, John, Simon, Judas, Eleazar,
and Jonathan, in the little city of Modin, north-west
of Jerusalem, in defence and support of the Israelitish
religion. The family was named from its ancestor the
Hasmonean ; and Judas, who was the real hero of the
Maccabean elevation, designated himself as Judas
•a"3» P, which, according to the initial theory of the
origin of the name Maccabee, is equivalent to
.0 O .0
Ijnv |2 |H3, " Mattathias, the priest, son of Johanan."
But perhaps there is united with the name an allusion
to the resemblance of his military character to a
hammer2 C?i?B), like Charles Martel.
He began the struggle for freedom — in which
Mattathias died 166 B.C. before any success had been
1 Compare Antiquitates, xii. 6. 1.
2 Both of these derivations seem to me to be improbable. The name
with such an origin as is indicated by the above initial theory would
no more belong to Judas than to the rest of his brothers. The other
derivation is not favoured by Old Testament usage. Although the
figure of dashing in pieces is used several times to represent a con
queror, yet the word 2J3O which indicates an instrument of medium
.size, is never employed in this way, but the word 5J^t93 liammer,
sledge (Jer. i. 23), which is also common in Aramaic and in Rabbinical
Hebrew. Compare Curtiss, The Name Machabee, Leipzig 1876,
pp. 16, 21-24.— C.
WORLD-MONARCHIES OF THE BOOK OF DANIEL. 161
attained — with four victories over Apollonius, Seron,
Gorgias, and Lysias, and on the 25th of Kisleu
(December) 165 B.C. restored the worship of Jehovah
to the temple. The Book of Daniel arose before this
event, in commemoration of which the Chanucca
festival is still celebrated (John x. 22), and before the
death of Antiochus, who died after an unsuccessful
campaign in interior Asia, in the Persian city of Tabse
(164 B.C.). If the Book of Daniel is really a product
of the time of the Seleucidse, the year 168 is the
latest date to which its origin1 can be assigned — the
time of the invasion of Jerusalem by Apollonius, which
was followed by the attempt to make the Jews adopt
heathen customs.
§ 83. The Four World- Monarchies of the Book
of Daniel.
The Book of Daniel reckons four world-empires,
since it distinguishes in chapters ii. and vii. between
the Median and Persian empire, which it combines in
chapter viii. The fourth world-empire is the Grecian,
founded by Alexander the Great. First, on the
extreme horizon of the book, the Koman world-empire
ascends behind the empire of Alexander's followers
(Sta'So^ot). The law of perspective and the inter-
penetration of human barriers and divine illumination
1 For a full statement of Professor Delitzsch's views on the origin of
this book, see his article ' ' Daniel, " in Herzog and Plitt's Real-
EncyUopadie, vol. iii., Leipzig 1878, pp. 469-479.— C.
L
162 OLD TESTAMENT HISTORY OF REDEMPTION.
to which prophecy even here is subject, relieve us of
the task of ensuring the Book of Daniel the honour of
a complete map of the world's history. According to
xi. 2, it knows only four kings of Persia, — compare the
four heads of the leopard (vii. 6), — since Xerxes and
Darius Codomannus are blended in one person ; and
although we are not able to recount the ten horns (Dan.
vii. 24, compare vers. 8 and 20) exactly, yet this is
certain, that the eleventh small horn, which raises itself
against the Most High, and persecutes the holy people
unto blood, is Antiochus Epiphanes. The book does
not know an antichrist of a final period beyond
Antiochus Epiphanes, but everywhere the utmost tribu
lation continues for three years and a half (vii. 25,
ix. 27, xii. 7; compare viii. 14, where the time is
reckoned from the degradation of the high priest Onias,
in August 171). These three and a half years are
confirmed chronologically, for until the fifteenth of
Kisleu (December) of the year 145 of the Seleucidsean
era, the tribulation increased until the pollution of the
temple by Antiochus Epiphanes, who set up in it a
statue of Jupiter Olympius ; l and on the twenty-fifth
of Kisleu of the year 148 (that is, 164 B.C.) the
purified sanctuary was reconsecrated (1 Mace. iv. 52).
Daniel beholds the final antitypical distresses together
with those of the time of the Seleucida3. He does not
behold both apart, and the tribulations of the time of
the Seleucidse are concentrated in his view in the last
1 The phrase (tiiXwypu, Ipv/ttufftus (1 Mace. i. 54) alludes to this event.
RECOGNITION OF REDEMPTION IN DANIEL. 163
years of Antiochus, although the death of Antiochus
has not yet become the end of the religious war.
§ 84. Recognition of Redemption in the Book of Daniel.
I. THE STATE OF THE MESSIANIC HOPE.
In the vision of the seventy weeks (Dan. ix.) the
high priest is called Messiah (rvw), the world-sovereign
prince p^J), and the Christ of God Messiah -Prince
(TJJ (TOb), as the One who combines the dignities of
the anointed priest and king in Himself. On the
contrary, the stone which shatters the image of the
four monarchies (Dan. ii. 44) is referred to the
imperishable kingdom of the final period ; and, more
over, in ver. 18, in the interpretation of the One who
" like a Son of man " was brought upon the clouds of
heaven before " the Ancient of days " (Dan. vii. 1 3),
who gives him the everlasting dominion over all the
world, only the saints of the Most High are mentioned,
not expressly the One who with reference to this
prophecy called Himself the Son of man (vios av0pco-
TTOV). In chapter ix. Daniel prophesies the person of
the Messiah, but in chapters ii. and vii. he combines
Him with the people which is His kingdom, as in
Deutero-Isaiah the conception of the Messiah is merged
in the conception of the people as the servant of
Jehovah,1 and rises again from it. We recognise, too,
the influence of Deutero-Isaiah in the description of
1 Compare Delitzsch's Messianic Prophecies, Edinburgh 1880, p. 87.
— C.
164 OLD TESTAMENT HISTORY OF REDEMPTION.
the future salvation (Dan. ix. 24). The hope of
salvation from evil, atonement for sin, provision of an
eternal righteousness, stand here in close connection
with the Messianic hope.
II. THE ANTICHRIST.
Hitherto the fact has only been hinted at, that the
enmity of the world against God and His Church will
finally be concentrated in one person, and will end in
a deadly struggle (Ps. Ixviii. 22, ex. 6; Isa. xi. 4;
Hab. iii. 13). The Book of Daniel prophesies this
at first 1 in a most concrete way, since it indicates the
antichrist as opposed to the Christ of prophecy, and
describes the struggle out of which the christocracy
of the final period is to go forth.
III. THE CHRONOMETRY.
The nearer the fulness of times approaches, the
more careful prophecy is with reference to the measure
ment of the time. In Daniel, however, prophecy
and chronology are united in a way heretofore
unparalleled. The prophetic chronology of the Book
of Daniel is connected with the seventy years of
Jeremiah (Dan. ix. 2 ; compare Ezra i. 1), which are
extended for him in chapter ix. to seventy weeks of
years ; and when after their expiration, reckoning from
the fourth year of Jehoiakim (605 B.C.), the final
1 Compare Delitzscli's Messianic Prophecies, pp. 68, 102-103. — C.
RECOGNITION OF REDEMPTION IN DANIEL. 165
redemption had not yet come, it remained as a riddle
referred to faith and investigation.
IV. DEMONOLOGY.
The participation of the realm of angels in human
history is peculiar to the visional part of the Book of
Daniel (vii.— xii.). This new phenomenon is not
unconnected with the transplantation of Israel into
the heathen world; for in general the stimulating
elements in the progress of the redemptive history,
not only the external, but also the internal, come from
the heathen world. Polytheism is as such demoniacal,
and therefore demonological, and not only theoretically
directed to an interior view of the world of spirits,
but also practically to breaking through the barriers
between the world of men and spirits. It could not
be otherwise than that the Israel of the exile, moved
by the enchantment of heathen mythology, the glimpses
of heathen mantic into futurity, and the wonders of
heathen magic, should become more observant than
ever before of the superhuman powers which were
active in heathenism. The enrichment of the Israel-
itish angelology and demonology followed as a matter
of course. The real advantage of this consisted
especially in a deeper view of the origin of evil. But
this new turn was not merely such in consciousness.
There now began, where Israel and the heathen stood
over against each other, not only as warring powers,
but also as two religions contending for existence,
166 OLD TESTAMENT HISTORY OF REDEMPTION.
that conflict which is to culminate in the struggle of
the Son of Man with the prince of the world, and
which is to result not only in the salvation of Israel,
but also of the heathen.
§ 85. The Significance of the Book of Ecclesiastes for
the Redemptive History.
If the Book of Daniel, in its present form, is a
product of the time of the Seleucidse, then the Book
of Ecclesiastes is certainly much older. There are
many indications which show that it arose under
Artaxerxes n. Mnemon (405-359 B.C.), who summoned
the assistance of the Athenian Conon against the
Lacedemonians. The poor wise man who through
his wisdom saved the small city against the great
king, is perhaps Themistocles, who in the year 480
B.C. decided the defeat of the Persians in a naval
battle, and compelled them to retreat. When we
first discuss the Book of Ecclesiastes here, it is not an
anachronism, which is detrimental to our view of the
historical development ; for the apocalypse of Daniel is
a late fruit of the prophecy which has been dumb
since the time of Nehemiah, and the Book of Ecclesi
astes is a late product of the canonical chokma-
literature, and takes throughout an isolated position.
There is no other Biblical book which has a like
individual and subjective character. It is a jere
miad upon the transitoriness and nothingness of all
earthly things, the mysteriousness of this world, the
JEWISH HISTORY AFTER ANTIOCHUS. 167
insufficiency of human knowledge, and the divinely
determined limitation of man. But even this book
is significant for the redemptive history, since the old
covenant closes here with the actual confession of its
inability, and furthermore since the author saves him
self from his pessimistic view of the world in the
expectation of a final judgment which concerns man
personally, and solves the riddle of the present world.
§ 86. Course of the Jewish History after the Death of
Antiochus.
The end of Antiochus was not yet the end of the
persecuted Church. After Antiochus' death, 164 B.C.,
Lysias secured the throne. He vanquished Judas in
a dreadful battle at Beth-Zacharias, but made peace
when he saw that his son was threatened at home by
Philip, the guardian of the son of Antiochus. He
maintained his power for a time, and then was put
out of the way by Demetrius, a nephew of Antiochus,
who came from Home. Under this Demetrius I.,
surnamed Soter, the religious persecution began again.
His general, Bacchides, placed Alcimus in the high-
priesthood, who was friendly to the Greeks ; but
Judas regathered a band, who, bidding defiance to
death, put Alcimus to flight. Upon this Demetrius
sent Nicanor with a great army against Judtea, and
Judas smote the Syrians in two decisive battles. The
thirteenth of Adar is the Nicanor day of the Jewish
calendar. He then made a treaty with the Komans ;
168 OLD TESTAMENT HISTORY OF REDEMPTION.
but before they could come to his assistance, he was
defeated by Bacchides at Elasa (160 B.C.), and there
died a heroic death. His youngest brother, Jonathan,
took his place, to whom Alexander Balas, the rival
king of Demetrius, granted the crown and the high-
priesthood (152 B.C.). Jonathan was murdered (143)
by Tryphon, another rival king of Demetrius. His
successor was his eldest brother, Simon, who joined
the party of Demetrius, and in the year 142 was freed
from tribute. This was the first year of the era of
Simon the high priest. He was assassinated, with two
of his sons, by his son-in-law Ptolemy, in the year
135. The further succession of the Maccabean priestly
kings is as follows : — John Hyrcanus I. (135-106), who
subjugated the Idumeans, and compelled them to be
circumcised; Aristobulus L, the eldest son of John
Hyrcanus (105-104), who through the murder of his
mother seized the temporal dominion ; Alexander
Jannai (104-78), brother of Aristobulus, a cruel
ruler, who quarrelled with the Pharisees, and was
afterwards their open enemy, but without being able
to break their dominion ; Alexandra, his wife (78-69);
Aristobulus n. (69-63), who carried on war with his
brother Hyrcanus II., and who sought the help of
Pompey. In the year 63 Jerusalem fell into the
hands of Pompey. Aristobulus in the year 6 1 adorned
his entrance into Eome, marching before the triumphal
chariot of the conqueror. Hyrcanus II. was appointed
high priest by Pompey, without the title of king.
From that time the Roman dominion dated, which
JEWISH HISTORY AFTER ANTIOCHUS. 169
was continued in the vassal kingdom of the Herods.
In the time of Pompey the eighteen psalms arose
which received the arbitrary title, Psalterion Salomonis,
and which have been known since 1626 through an
Augsburg manuscript. The stranger (dvOpcoiros d\\6-
rpios), the profaner of the sanctuary, who, according
to xvii. 9, removed the legitimate Jewish prince, is
Pompey, for whom a disgraceful end is prophesied
upon the mountains of Egypt (ii. 30). The seven
teenth of these psalms is the most beautiful Messianic
avowal of the Maccabean age. The Messiah appears
there as a righteous, sinless, divinely instructed king, who
unites Israel and the heathen under his peaceful sceptre.
EEMARK. — Pharisees and Sadducees are two parties,
of which the former leaned especially upon the people,
the latter upon the nobility of the nation, particularly
the priestly nobility. The Pharisees were called as
such DWia, separated, because, in distinction from the
people, they made a stricter asceticism their duty;
but they were strong not only through their legalism,
but also through their politics. Judas Galilseus
(Acts v. 37) and the later zealots were Pharisees,
although they were ultra-Pharisees. The Sadducees
have their names especially as members of the house
of Zadok, who in Ezekiel appear as the favoured
bearers of the pontificate. Their political standpoint
was the Maccabean, that is, they held to the Hasmo-
nean ruler, even at the expense of national freedom.1
1 Compare Wellhausen, Die Pharisaer und die Sadducder, Greifs-
wald 1874.
170 OLD TESTAMENT HISTORY OF REDEMPTION.
§ 87. Hindrances in the, Attainment of the New
Testament Goal.
In other respects, however, the Messianic hope, after
the last voices of the prophets had died away, does not
manifest itself in that inward character which had
become possible, but rather in that intellectual exter
nality which, when the Messiah appeared in Jesus, made
the mass of the people incapable of recognising in Him
the promised One, and which rendered it uncommonly
difficult, even for those who believed in Him, to
accommodate themselves to the manner of His ap
pearance and activity, without taking offence at it.
The reform under Ezra and Nehemiah aimed at making
the Mosaic law the ruling power of the people's life.
This was attained, but not without the result, that with
the letter of the law its spirit gradually passed from
the consciousness of the people, and that prophecy, as
the authentic interpreter of this spirit, was neglected.
The Maccabean age made its contribution toward
increasing the ceremonial and legal character of Juda
ism ; for the struggle at that time concerned the
external fulfilment of the law, and turned upon cir
cumcision and regulations respecting food and worship,
and involved the danger that these outward signs
would be considered as of chief importance. It is
characteristic that already under Jonathan (d. 143 B.C.),
the youngest brother of Judas Maccabseus, the contrast
between Pharisaism and Sadduceeism arose,1 and that
1 Josephus, Antiquitates, xiii. 5, 10.
ATTAINMENT OF THE NEW TESTAMENT GOAL. 171
at the time of John Hyrcanus I. (135-105 B.C.) it had
already penetrated the people's life. Although Phari
saism possessed the merit of having maintained the
independence of Judaism, yet it did so through a
mummiform legalism. It was also unfavourable for
the retention of the Messianic hope in its purity, that
now for the first time the priestly family became the
head of the people, and that out of gratitude they
appointed the elder brother of Jonathan, Simon (143-
135 B.C.), a prince and high priest for ever, until a
faithful prophet should arise and should give another
decision (1 Mace. xiv. 41). This first union of both
offices in the year 140 was an antagonistic anticipa
tion of the course of redemptive history, and forestalled
the fulfilment of prophecy. And since under John
Hyrcanus the Jewish people enjoyed a period of
freedom, of prosperity, and extension of territory, such
as they had not experienced since the time of David
and Solomon, the recognition of their spiritual world-
calling fell into the background before their political
consciousness. When, after John Hyrcanus, the star
of the Hasmonean dynasty gradually went down
through tyranny and civil war in blood, and was out
shone by the tools of the Eomans, Antipater (d. 43 B.C.)
and his son Herod (3 7-4 B.C.), the people hoped to find
in the Messiah only a king who would free them from
the Eoman yoke, in the same way as the Maccabees
had freed them from the Seleucidse.
EEMARK. — Together with the expression of the
Messianic hope in the seventeenth psalm of Solomon's
172 OLD TESTAMENT HISTORY OF REDEMPTION.
Psalter may be classed the Messianic passages of the
Sibylline book iii. 652—794; also a younger passage
of the Sibyllines, iii. 36-92, announces the future of
a sacred ruler, who will quickly bring the entire earth
under his sceptre. But no Messianic word can be
discovered in the Apocrypha of the Alexandrian codex.
It is only said that an eternal kingdom is promised to
the house of David (Sirach xlvii. 11,1 Mace. ii. 57.) The
Assumptio Mosis prophesies indeed a kingdom of God,
but without- the Messiah ; and the book of Jubilees
indulges in descriptions of the glory of the final period,
but the ruler is the congregation of the servants of
God, and nothing is said respecting the Messiah.
This need not surprise us, for the prevailing representa
tion of the Messiah was not according to every one's
taste. The Messiah was conceived of solely as a king
sent by God, who through a bloody struggle breaks the
way to everlasting peace, not, as might have been
expected from the final prophetic voices, as the bodily
presence of God, not as the One who offers Himself
that He may become the Mediator of redemption.
The age of the Maccabees threw the Messianic hope
back again into the stadium of the one-sided royal
image, which appears as surpassed in Deutero-Isaiah,
Zechariah, and Malachi. In Philo, too, it is not other
wise, but his doctrine of the Logos contains thoughts
which were fitted to breathe a new life into the image
of the Messiah, a life corresponding to the spirit of
prophecy.
NEW TESTAMENT GERMS IN BOOKS OF WISDOM. 173
§ 88. New Testament Germs in the Post- Canonical
Books of Wisdom.
The Book of Ecclesiastes stands midway between
the canonical literature of the chokma, which it com
pletes, and that which is apocryphal and post-Biblical.
The fundamental idea of this literature is wisdom itself.
Already in the addresses of the Book of Proverbs (i.-ix.)
an hypostatic existence is attributed to it, which ap
proaches personality. Even the comparison.that wisdom
is equivalent to God's Son appears to be drawn already
in Prov. xxx. 4,1 as well as in the expressions concern
ing God's word (Ps. cvii. 20, cv. 19; Isa. Iv. 10 sq.),
and thus prepares the way for hypostasizing the
word. The development of the idea of wisdom is
continued in the Palestinian Apocrypha, for example
in Sirach xxiv., compare li. 10, but especially in the
Alexandrian Book of the Wisdom of Solomon. When
here in chaps, vii.-ix. " an only-begotten Spirit" (irvevpa
fjiovoyevrjs) is assigned to wisdom (sophia), when she
is called the " effulgence of the eternal light " (airav-
<ya(Tfut, <£&>T09 altoviov), and " the image of his goodness "
(el/cow XT}? dyaQoTtjTos auroO), it is easy to see whither
this development is tending, for wisdom (sophia)
appears as a participant in the creation of the world
(Sirach ix. 9) ; she is called a sharer of God's throne,
1 ' ' Who hath ascended up into heaven, or descended ? who hath
gathered the wind in His fists ? who hath bound the waters in a
garment ? who hath established all the ends of the earth ? what is His
name, and what is His Son's name, if thou canst tell ? "
174 OLD TESTAMENT HISTORY OF REDEMPTION.
(Sirach ix. 4, irdpeSpos) ; and the author of the book
prays that God will send her to him, that she may be
with him, work with him, and make known God's
will to him (Sirach ix. 10 sq.). Word (XOYO?) and
wisdom (<ro(f>la) are even here synonyms (Sirach
ix. 1 sq. ; compare xxiv. 3). According to x. 1 7, it
was wisdom which led Israel in the pillar of cloud
and of fire. In the Targums the constant expression
for God in His revelation of Himself to the world is
the " word of Jehovah " (njnn tfjtf »), and even in the
Palestinian theology "word" and "wisdom" are cog
nate ideas ; but it was Egypt rather than Palestine where
the way for the Christological conception was prepared.
EEMARK. — The Targum uses the expression Word
of God instead of God, (1) when mention is made of
God's feelings in an anthropopathic way, for example,
Gen. vi. 6, "It repented Jehovah," which Onkelos
renders, " Jehovah changed His mind in His Logos ; "
(2) when revelations of God in the world are related,
for example, Gen. iii. 8, "They heard the voice of
Jehovah Elohim," for which Onkelos has, " They heard
the voice of the Logos of Jehovah." For &WD the
word fcO^jn is found in the Jerusalem Targum ; for
example, Num. vii. 89, according to which it was
the Word (H"^) which spoke with Moses from the
covering of the ark of the covenant. A related and
almost similar conception is the synagogal Shekinah
(njw), that is, the dwelling of God with His people
in this world, His gracious presence, and especially
His presence in the temple between the cherubim
THE JEWISH ALEXANDRINISM. 175
(Ps. xxvi. 8 ; 3 Mace. ii. 15 sq. ; compare 1 Sam. iv. 21).
The Targum uses this word, Gen. iii. 24; Ex. xvi. 7,
where the glory of Jehovah (njrv nns) is translated
" the glory of His Shekinah." When the Gospel of
John, i. 1 4, says, " The Word became flesh and taber
nacled among us," it indicates Jesus Christ as the
bodily Shekinah of God ; and when in the Sayings of
the Jewish Fathers, iii. 3, it is said, " Two that sit
together and discuss the words of the Tora have the
Shekinah among them," * this sounds remarkably
like Matt, xviii. 20. The New Testament idea of
the Logos is not new ; but this is new, that Jesus
is indicated as the Word who has become flesh, and as
the wisdom of God which has appeared in human form.
Everything which prophecy and the chokma-literature
saw concerning God as historically revealed, in distinc
tion from God as the transcendent primitive source, finds
iii Jesus Christ, according to Col. ii. 9, its final unity.
§ 89. TJie Jewish Alexandrinism.
The greater part of those who emigrated with Jere
miah may have fallen a prey to the judgments with
which the prophet (Jer. xliv. 11-14) threatened them;
but afterwards Alexander the Great attracted Jewish
settlers to the city of Alexandria, which was founded
by him. And Ptolemseus Lagi (311-285 B.C.), subse
quently to the conquest of Jerusalem, again brought a
multitude of Jews to Egypt. After Antiochus had
1 Compare Taylor, Sayings of the Jewish Fathers, Cambridge 1877.
176 OLD TESTAMENT HISTORY OF REDEMPTION.
taken possession of Palestine (314 B.C.), many Jews
went thither of their own accord. Although the posses
sion of Egypt was for a long time in dispute between
the Ptolemies and the Seleucidse, yet Palestine was
mostly Egyptian ; for it was again and again recon
quered by the Ptolemies. The numerous colonies of
Jews to Egypt are partially due to this fact. They
lived there in happy circumstances. The prophecy of
Isaiah xix. 18 sq. seemed to be realized. Here in
Egypt under Ptolemy Philadelphus (284-247 B.C.),
perhaps already toward the end of the reign of his
father, Ptolemy Lagi, the translation of the Holy
Scriptures into Greek began with the Tora. Thus
arose the language of future Christianity, and the Old
Testament Scriptures now preached, although with
stammering tongue, to the heathen also. Here, through
the collision of Judaism and Hellenism, the Palestinian
chokma developed into a religious philosophy, which
was brought to the highest stage of development by
Philo, who lived contemporaneously with the begin
ning of Christianity, without becoming acquainted with
it. This philosophy of religion lost in many things
the Biblical truth through Hellenistic influences, and
unfortunately introduced, for the reconciliation of Hel
lenistic and Israelitic modes of thought, the allegorical
method of interpretation, which for a long time
brought error into the understanding of the Scriptures ;
nevertheless it was recognised by Christianity itself as
a link in the chain of its providential preparation.
The Logos of Philo is hypostatic; he is God's Son,
THE JEWISH ALEXANDRINISM. 177
he is a being who enters into a real ethical relation
to man, rescuing the soul sunk in sensuality through the
power of the divine mercy, and giving himself as high
priest, paraclete, teacher, and leader, physician, and
shepherd. He is the angel of the Lord, standing
above the angels ; he is God, as he attested himself
through the medium of angels in the life of the patri
archs, and in the history of Israel.
KEMAKK 1. — The thought of an incarnation of the
Logos is absolutely inconceivable for Philo, and he
positively denies, in several passages, that the Godhead
and the sublime Logos can descend into bodily neces
sities.1 Moreover, all the premisses are wanting in
Philo which are necessary even for an anticipation of
the mystery, " The Word became flesh," for —
(1) He has no insight into the fact of the fall, and
into the necessity of the divine act of an objective
salvation. He has nothing to say about a historical
development of salvation by the reciprocal relation of
God and man ; he considers the relation of God to the
world which is mediated through the Logos as always
objectively the same.
(2) The Messiah remains in his system completely
in the background. It is true that he firmly main
tains the Messianic hope, and describes the time of the
Messiah with sensuous colours ; but that hope does not
enter into connection with the doctrine of the Logos.
1 See Delitzsch, Messianic Prophecies, Edinburgh 1880, p. 115,
Kern., and his article "Johannes und Philo," in the ZeitscJiriftfur die
gesammte Lutherische Theologie, Leipzig 1863, pp. 219-229.
M
178 OLD TESTAMENT HISTORY OF REDEMPTION.
(3) A merging of the Logos in the flesh must neces
sarily horrify him, because from his point of view man
as man is sinful, and the body as such is a source of
evil.
KEMARK 2. — The trinitarian conception of God is
not a product of philosophical speculation, but the
reflex, not only of New Testament, but also even of the
Old Testament facts of revelation. God and the
Spirit of God are already distinguished upon the first
page of the Holy Scriptures, and between both the
Angel of God stands as the Mediator of the covenant
after Gen. xvi., and as the leader of Israel after Ex.
xiv. 1 9 ; the Angel of His presence, according to
Isa. Ixiii. 9, is the Saviour (Wto) of His people.1
But as God in the course of the Old Testament history
represents Himself as God the Redeemer in His Angel,
so prophecy predicts a future man in whom God the
Eedeemer represents Himself in bodily form. If now
we add to God, who is the primitive source of all
things, and to God's Spirit the immanence of God in His
Angel, and in the New Testament sense in His Christ,
we thus have a trinity in God's unity. Deuteronomy
uses, instead of the expression the "Angel of His
presence," simply " His presence " (Deut. iv. 3 7), as
also the other Semitic religions distinguish God's face
from the hidden God, that is, the manifestation of
Himself with respect to the world. The doctrine of
1 Jacob in his benediction upon Ephraim and Manasseh, Gen. xlix.
15, 16, says, "God, before whom my fathers Abraham and Isaac did
walk, the God which fed me all my life long unto this day, the Angel
which redeemed me from all evil, bless the lads," etc.
THE THRESHOLD OF THE FULFILMENT. 1*79
the Logos is nothing else than the evolution of that
which is involved in " His face." And the dogma of
the trinity is an attempt to combine those facts and
utterances of revelation by means of reflection, and to
ensure them against becoming shallow and distorted.
§ 90. The Threshold of the Fulfilment.
Nothing is now wanting but that the Logos of God
should step forth from the realm of human represen
tation into historical reality, and in a way which was
incomprehensible for Philo, that is, in a human body.
Nothing is wanting but that wisdom which appears as
a preacher in Proverbs i.-ix., which attests herself as
a child of God, as a mediatress in the creation of the
world, as a lover of man, should take on flesh and
blood, by uniting herself personally with a son of
David, and that this wisdom which has become man
should work out the redemption which causes the shrill
lamentations to cease, with which the old covenant in
the Book of Ecclesiastes sings its own burial song.
This begins to be fulfilled on the boundary of the
second half of this sixth period. As in the second half
of the sixth day of creation man was formed, so the
Son of man proceeds from mankind, through whom the
human history recommences. So long, however, as this
divine Son of the woman, whom the Protevangelium
has in view, is not yet born through death into the new
life of glory, the old covenant is still dominant, and the
Old Testament history of redemption still continues,
SIXTH PERIOD.
FROM THE EXILE UNTIL THE APPEARANCE OF CHRIST.
SECOND HALF: INCARNATION OF THE LOGOS, AND
HIS LIFE OF RECONCILIATION.
§ 91. The Incarnation.
THE " fulness of times " (TrXripw^a TWV Kaip&v) has
now come. As the world of the creation, so
the world of the completion stands in God's eternal
consciousness as a finished whole. But as the world
of the creation, so also the world of the completion
could not otherwise be actualized than by a gradual
succession of periods. These times (/ww/ooi), whose
extent, sequence, and contents omniscience determines,
with an educational purpose, have now become full.
The history of fulfilment itself draws from the given
premisses the conclusion, through which all riddles in
the formation of the Old Testament history are solved,
and both of the convergent lines of the Old Testament
proclamation of redemption are brought together. In
Jesus the Christ, Jehovah and the Son of David become
one. Heaven and earth interpenetrate, that they may
unite in Him and be united by Him. For He is, as
Isa. iv. prophesies, not only the " Sprout (n^>*) of
180
THE INCARNATION. 181
Jehovah," who, like a noble twig from heaven, is
planted in the earth, but also the " fruit ("HS) of the
ground," in whom all the growth and bloom of earthly
history attains its divinely intended and predicted
maturity.
EEMARK 1. — It is especially Matthew's Gospel
which aims to show that Jesus, who appeared in the
fulness of times, is the fulfiller of law and prophecy.
The genealogy, Matt, i., divides the prehistory of Jesus
Christ into forty-two generations, which form three
groups. The first group begins with Abraham, for
his election is the beginning of the people of promise,
from whom Jesus was to be born. The second group
begins with David, for David's elevation as king is the
beginning of the kingdom of promise, which in Christ
is to become an eternal kingdom of boundless extent.
The third group begins with the nge after the carrying
away into captivity, for with this event the sorrowful
time begins in which the kingdom of the promise,
blooming again in Zerubbabel, withers, in order that in
the fulness of times the ripe fruit may appear instead
of the flower of preparation and promise. In reply to
the question why Matthew reckons forty-two genera
tions, — that is, three times fourteen, — perhaps Suren-
husius (d. 1720) has given the right answer. The
name David (nn) amounts, according to the value
of its letters, to fourteen. The evangelist, therefore,
appears in a secret way to have stamped the name
David upon the prehistory in all its three groups.
BEMARK 2. — Matthew begins, like another Tora;
182 OLD TESTAMENT HISTORY OF REDEMPTION.
with the words, " The book of the generation of Jesus
Christ." The wonderful name Christ is first added to
the proper name Jesus after He had shown Himself
to be the divinely consecrated king whom the Old
Testament predicted (Acts ii. 26). But the evan
gelists write the double name Jesus Christ above the
portals of their Gospels (Mark i. 1 ; John i. 17) as
an anagram or emblem of the entire following history,
similarly as the Tora stamps the name Jehovah Elohim
as such an anagram upon the entrance of the sacred
history. The name Jesus was in the post-exilic
time a common Jewish name : W1* is equivalent to
V&tfn^ for which reason the Septuagint transcribes
the name of Joshua as 'I^o-oO?.
It is characteristic —
(1) That the Lord did not have an exceptional
name, for He was a man, and as such a member of a
people, a child of an age and of a country.
(2) That this name, however, is the most fitting
that He could have had. It signifies Jehovah is salva
tion, and as the name of the Lord : the bearer and
the mediator of salvation. The designation is pre
pared by such passages as Gen. xlix. 18, Isa. xlix. 6,
Hi. 10, especially in the Book of Isaiah; even the
name of this prophet signifies the salvation of Jehovah,
or Jehovah saves. The name Christ united with
Jesus, is made a proper name by the omission of the
article, as Elohim in the designation Jehovah Elohim
becomes a proper name in the same way.
REMARK 3. — The incarnation is a mystery, whose
THE HERALD AND HIS ORDINATION. 183
essence we can better determine negatively than posi
tively. With the person of Christ, as the prophets
already predicted, God is united in a unique way. It
is not only a mystical union (unio mystica), like His
union with the prophets and other men of God ; not a
sacramental union (unio sacramentalis), as His presence
was connected with the ark of the covenant ; but a
personal union (unio personalia), since the mediating
Logos, who mirrors the being of God, made a human
consciousness in Christ the form of His own.
REMARK 4. — The miracle of the beginning of the
life of Jesus, His birth through the Holy Ghost, and
the close of His life, His resurrection, stand in a polar
reciprocity ; and these two miracles, even aside from
their historical attestation, are postulates of faith.
For if Jesus is the ideal man who is to redeem man
kind, who have fallen from their ideal, and is to attain
for them the power of a completion corresponding to
this ideal, He could neither be bom as flesh from flesh,
nor dying see corruption.
§ 92. The Herald and his Ordination.
The spirit of prophecy departed from Israel after
Malachi. It was in vain in the Maccabean struggles
that the people looked anxiously for a faithful prophet
whom God should raise up (1 Mace. xiv. 41). Now,
however, on the boundary of the old and new covenant,
after prophecy had been silent four hundred years,
Israel again received in John the Baptist a prophet
184 OLD TESTAMENT HISTORY OF REDEMPTION.
who was counted worthy of the greatest honour since
Samuel, and who was the voice in the wilderness
which had been predicted in Isa. xl. 3, a second
Elijah, according to the prophecy of Malachi. The
baptism of John ensured the expectation of the
entrance into the kingdom of heaven. Even Jesus
submitted to it. It was His anointing (Acts x. 38)
for His calling through the Holy Spirit without
measure (Col. i. 19, compare John iii. 34) ; and as the
designated king of the heavenly kingdom received
this baptism, it took on the form of an event which
far transcended its usual character. The Spirit, which
hovered over the waters of the toJm (Gen. i. 2), flew
down upon the moistened head of the Son of man,
who was to become the mediator of a new creation,
and God recognised Him as His beloved Son.
EEMARK 1. — While the testimony of Josephus con
cerning Jesus the Christ * can only have been written
by a Christian, the genuineness of his testimony con
cerning John the Baptist 2 is undoubted. He speaks
of John the Baptist with great respect. He calls him
a good man, who exhorted the Jews to virtue and
piety, and made previous purification of the soul
through righteousness a condition of his baptism.
The people gathered about him, and had great satis
faction in listening to his words. They honoured him
so much, that they regarded the victory of Aretas
1 Antiquitates, xviii. 3, 3, compare xx. 9, 1. Eusebius, Historia
tcdesiastica, i. 11.
2 Antiquitates, xviii. 5, 2.
THE HERALD AND HIS ORDINATION. 185
over Herod the tetrarch as the punishment which
came upon him on account of his execution of the
Baptist.
EEMARK 2. — The preaching of the Baptist, which was
continued by Jesus, had as its theme, " Eepent ye ;
for the kingdom of heaven is at hand." The designa
tion " kingdom of heaven," which corresponds to the
old synagogal B?tDl? rw?P, is exclusively peculiar to
the first Gospel. The other Gospels use the expres
sion "kingdom of God" for it, according to which
kingdom of heaven is equivalent to a kingdom which
has its origin in heaven, and is of a heavenly charac
ter. In the Old Testament, the theocratic relation of
God to Israel was a type and primary step to this
kingdom, which the prophets beheld before partly as
a kingdom of the immediate dominion of Jehovah,
partly as a kingdom of the dominion of His Anointed.
The announcement that the kingdom from above is
near aroused the expectation that the victorious, bene
ficent, glorious dominion of God and His Christ would
soon begin. Even John the Baptist himself thought
so, for he was as a prophet subject to the law of
perspective, and he saw the kingdom which he pro
claimed at the summit of its completion, without
knowing the intermediate stations and the deep way
through the valley to the goal. It is not strange, that
he refused to baptize Jesus, for it was a riddle to him
how the Anointed of the kingdom of heaven could
accept this consecration from one who awaited that
kingdom.
186 OLD TESTAMENT HISTORY OF REDEMPTION.
REMARK 3. — The reasons why Jesus submits to the
baptism of John are the following : —
(1) The Sinless One submits to the baptism of
repentance, —
(a) Because He is not only apparently, but also
really, born a member of the people for whom the
baptism of John is ordained as a means of sanctifying
initiation into the kingdom of heaven.
(&) He can submit to it, because although He is
without sin, yet He is not without a human nature,
which is affected by the consequences of sin ; in brief,
because He has entered into a solidarity with sinful
man.
(2) The King of the heavenly kingdom submits to
the baptism which constitutes a claim to that kingdom,
in so far as the initiation for the coming kingdom of
heaven can be at the same time an initiation for its
coming King, who, like the kingdom of heaven itself,
ascends from humility to glory.
§ 93. The Victor over the Tempter.
The Messiah's consecration is followed by a test,
and this test takes on such a form that the relation of
the history of Jesus becomes evident not only to the
history of Israel, but also to that of mankind. Israel,
the people of salvation, God's first-born, was tried forty
years in the wilderness, but yielded time after time to
its lusts, and proved itself, with a few exceptions, to
be incompetent for its calling. The first human pair
THE LEGISLATOR. 187
were tried in Paradise, where the divine love sur
rounded them with a thousand evidences of its reality.
Yet they fell from the relation in which the Creator
had placed them to Himself, instead of ratifying it by
an actual recognition. But Jesus, the Man of Salvation,
God's only-begotten Son, the second Adam, overcomes
all the attacks of the evil one, which after forty days
of spiritual conflict reached their climax, and proves
Himself to be the One who is to accomplish Israel's
redemptive calling, and to restore in a transcendent
way that which was lost through Adam.
BEMARK. — Forty is the number indicating continu
ance under similar conditions between polar extremes,
— the number of the time of waiting, of the crisis, of the
way to the goal. The following are examples : — Forty
days Goliath stands over against the camp of Israel
challenging them, until the son of Jesse comes
(1 Sam. xvii. 16). Forty days Moses lingers upon
Mount Sinai, neither eating nor drinking, until he
receives the tables of the covenant (Ex. xxiv. 18,
xxxiv. 28). According to the same principle, forty
days also pass between the resurrection and ascension.
This rhythmical return of forty days really seems to
be, as John Peter Lange (b. 1802) has remarked, a
secret law of historical life.
§ 94. The Legislator.
Jesus appeared as a prophet like Moses, preaching
on the mountain the programme of the kingdom, and
18S OLD TESTAMENT HISTORY OF REDEMPTION.
giving a better Tora instead of the Sinaitic. As the
Book of the Covenant (Ex. xx.-xxiii.) is the fundamental
compendium of the Sinaitic Tora, so the Sermon on the
Mount is the fundamental compendium of the Zionitic
Tora (Isa. xlii. 4, compare ii. 3). The good and holy
essence of the Old Testament law, on account of the
unbroken natural character of Israel, had to be fixed in
stone letters ; and since it could only appear at first as
a sanctifying order of life of a single people, it enters
into national barriers. The preacher on the mount
shatters both these phenomenal forms, — the literal and
the national, — and releases its good and holy substance,
that is, the spirit of the law. With the words, " But I
say unto you," He sets His legislative will against not
only the Pharisaic ordinances, but also against the Old
Testament appointments of the law ; for God, who gave
a law on Sinai to Israel, is in Him, and does not now
give a law from the cloud in the midst of thunder and
lightning, but through man's mouth for man.
EEMARK. — The Sermon on the Mount begins with
ten benedictions, which correspond to the ten funda
mental words of the Old Testament Tora, for the word
/jbatcdpioi,, "blessed," is repeated nine times (Matt. v.
3-11), and the tenth time (ver. 12) it is transformed
into the sonorous finale, ^aipe-re KOI ayaXkiaaOe,
" Eejoice and be exceeding glad." The four first
makdrioi relate to the condition and disposition of the
citizens of the kingdom : poverty, sorrow, meekness,
aspiration ; the three following relate to their chief
virtues : mercy, purity of heart, peaceableness ; and
THE WORKER OF MIRACLES. 189
the three last to their lot in this world: ignominy,
persecution, calumny. The Sermon on the Mount
contains in an elementary manner all the essential
parts of the New Testament doctrine of the person of the
Eedeeiner, His work, and the way of salvation. The
relation in which they stand forth and recede is con
ditioned through the law of progress, under which not
only Jesus' work, but also His person was placed.
§ 95. The Worker of Miracles.
But Jesus prepares the coming kingdom of heaven
not only by preaching, but also by working ; and as
His word, so also His miracles are anticipatory repre
sentations of the new order of things. Sin brought
death, and has therewith subjugated man to disease,
which is ever a tendency to death. It has made him
as one in bondage, subject to the dominion of evil.
It has estranged him from the natural world, and this
from him. What is now the object of the appearance
and the goal of Christ's work ? To overcome sin,
death, and the devil, and to liberate man from spiritual
and bodily evil ; to make the one in bondage free, and
the servant a master. Everywhere the miracle appears
as the necessary supplement of the proclamation ; the
word indicates the way of salvation, the miracle mani
fests the bringer of salvation, and actually shows what
faith has to expect from Him.
KEMARK. — It is an error when Hegel indicates this
as the chief standpoint of reason, that the spiritual
190 OLD TESTAMENT HISTORY OF REDEMPTION.
cannot become externally accredited but only through
and in itself. The same view is also found in
Chrysostom.1 But the miracle not only serves for the
confirmation of a truth which is external to it ; it is
not only a means, it is itself an end. Miracles prove
that Jesus is what He is. They are preludes of His
work in its completion.
§ 96. The Mediator.
It is a necessity for one who loves a man with his
entire soul to direct all the power of his activity for
his good ; and when he can promote this good through
the acceptance of hardship, of suffering, nay, when
through his death he can preserve the life of such a
friend, love makes this suffering a rapture for him. Thus
Jesus loved not this or that man more than another —
He loved man. He saw man under the bondage of
evil, fettered by sin, under the ban of death ; and since
He knew that He was free from sin, He determined
to put Himself at the head of sinful humanity as its
representative before God, to take all the guilt and its
consequences upon His heart and conscience ; and that
thereby man might become free from wrath and hell,
He determined to plunge into the abyss of both, that
1 Opera, Benedictine edition, vol. v. p. 271 : rols vrK%vripou; Iny.'ipuv
Ota, TUV TtpxffTifov, o ftiv y&f v^/ri^os XKI tyi^'offotyos ovotv diriffirctt TUV ffriftnav.
ftaxdpioi yo.p ol [*.* 1%'ovns xett vriffnvoavrts. "He was awakening the
most fleshly by means of the miraculous, for the noble and the philo
sopher do not need signs ; for blessed are they that have not seen, and
yet have believed."
THE MEDIATOR. 191
it might be shut. The history of the world knows no
friend of man like Him. Even if Jews and heathen
had not murdered Him by joining hands, His com
passionate, ardent love for man would have consumed
Him like a burning fever. The thought of offering
Himself to God, that man might again become an
object of God's favour, ruled His entire inward and
outward life ; and His unique origin from God was
not detrimental to the reality of the passion, but
rather intensified its anguish ; for the more tender the
body is, the greater is its susceptibility to pain, and
the more the soul thirsts for love, the more deeply it
feels its rejection by God and men. The fact that in
Gethsemane grief and trembling seized upon Him, and
momentarily dimmed His consciousness concerning the
necessity of His dying, can only be explained by
supposing that He looked down into the very depths
of His impending death as the decree of God's wrath.
He was not afraid of death in itself, but of the death
in which the sins of man and the furious assault of
Satan would do their utmost to destroy Him, and in
which He would feel the entire weight of God's wrath,
which He sought to propitiate ; in a word, He was
afraid of the bruise which He was to receive from the
serpent in His heel. As He cried out on the cross,
" My God, My God, why hast Thou forsaken Me ? "
He came, in being thus forsaken by God, to taste the
curse which would have fallen upon us, if in the midst
of this utmost strain upon the trinitarian relation He
had not held fast the divine love and won us back.
192 OLD TESTAMENT HISTORY OF REDEMPTION.
§ 9 7. The Destruction of the Old Covenant.
According to the Gospel of John (xix. 14), it was
the day of preparation for the passover (noa nij;)j upon
which Jesus was delivered to the death of a traitor
and of a slave on the cross. If, according to the
fourth Gospel, the eve of the passover was at the same
time the eve of the Sabbath in the passion week, then,
according to the Mishna,1 the slaughtering of the even
ing lamb of the continual burnt-offering (tamid) had
already begun at half-past six o'clock, or, as we reckon,
at half-past twelve in the after-noon. The evening
lamb was then offered at half-past seven (1.30 P.M.),
and immediately afterward followed the slaughtering
of the passover lambs. Hence at the time when in
the temple the blood of the evening lamb and of the
passover lambs was flowing, there bled upon the cross
the true Tamid, that is, the offering which has ever
lasting efficacy (Heb. x. 14), and the true Passover, or
the sacrifice which makes us inaccessible to the
destroyer, and causes us to be spared. In the temple
the service of the shadow was still in vogue, but out
side, where, in spite of the time of the full moon, the
heavens were darkened at midday, the blood, which
covered the pure body of the Holy One of God,
announced, like the roseate hues of the morning, a new
day. This depth of His suffering is the turning-point
of both Testaments. The old covenant first dies to
1 Pesachim, sec. v. 1.
THE DESTRUCTION OF THE OLD COVENANT. 193
rise again as the new, when Jesus dies through the
law to the law in order to rise again to an unbounded
life.
KEMAEK. — The beginning and end of the Sabbath
and of the feast days were determined by the astrono
mical time of day ; besides, night and day were each
reckoned at twelve hours. The nocturnal half of the
day of twenty-four hours began in the evening at six
o'clock, and the daily half at six in the morning, so
that the hour from twelve to one corresponds to our
morning hour from six to seven, and the hour from six
to seven to our hour from twelve to one in the after
noon ; hence seven and a half o'clock, according to the
Palestinian reckoning, is equivalent to half-past one
o'clock according to our reckoning.
SEVENTH PERIOD.
FROM JESUS' ENTOMBMENT UNTIL HIS RESURRECTION.
THE CONCLUDING SABBATH OF THE OLD TESTAMENT
HISTORY.
§ 98. The Sabbath of the Creator and the Sabbath of
the Redeemer.
THIS seventh period is a space of one day arid a
portion of two others. But as Moses (Ps.
xc. 4) says, a thousand years in the sight of God are
as a day, so Peter (2 Pet. iii. 8) with equal propriety
says, " One day is with the Lord as a thousand years "
— these three scant days outweigh centuries. They
form the transition from the Old Testament history to
the New, as the Sabbath of creation is the transition
from the creation of the world to the subsequent
history of that world. All the Gospels agree that it
was a Friday (paraskeue) on which the Saviour was
crucified. On a Friday the Ptedeemer ended His
sufferings, arid here as there followed upon this Friday
a Sabbath, which there was the dividing wall between
the creation of the world and the world's history ; here
it is the dividing wall between conflict and victory,
suffering and reward of suffering, attainment of salva-
194
THE SIGN OF THE PROPHET JONAH. 195
tion and its consummation. Until then there stood
side by side the old covenant which was still in force,
and the new covenant which was in process of
formation.
§ 99. The Sign of the Prophet Jonah.
As God proved through Jonah that His intention in
the call of a prophet could not be nullified by any
thing, so He will prove it through Jesus. The One
who was supposed to be dead will appear to the terror
of this generation, which demands a sign. But the
significance of the sign, Matt. xii. 39 sq., extends
farther. As Jonah, so Jesus who has passed through
a three days' grave turns to the heathen : Jonah, since
in the midst of the Old Covenant he accomplishes a
more New Testanrent than an Old Testament mission ;
Jesus, since as the Eisen One He begins the new
covenant, of which He Himself is the bond, by sending
His disciples to every creature under heaven. The
entire significance of the sign is concentrated in the
fact, that the salvation of the world, which breaks
through the previous national barriers, goes forth from
the death which Jesus suffers at the hands of the
Jews.
EEMARK. — The Book of Jonah is like a dove sent
out from Israel, which brings the heathen the olive
branch of peace. It is a self-justification of the God
of Israel, against the mistake that He is the exclusive,
national God of the Jews. That which is typical in
196 OLD TESTAMENT HISTORY OF REDEMPTION.
the conduct and suffering of Jonah consists in the fact
that it is Jewish narrowness which renders him dis
obedient to God's command. It is likewise Jewish
narrowness which commits the judicial murder on the
Saviour of the world. Judaism condemned itself in
putting the Holy One of God to death. Dead through
Judaism to Judaism, that is, removed beyond the
national barriers, the Eisen One turns to the heathen,
until the recognition scene between Joseph and his
brethren shall be typically repeated between Jesus and
the people of Israel.1
§ 100. The Mysterious Word concerning the Rebuilding
of the Temple.
" Destroy the temple," said Jesus, " and in three
days I will raise it up " (John ii. 19). " He spake,"
as the evangelist adds, " of the temple of His body."
But in what connection does the temple of His body
stand with the temple whose cleansing he had just
accomplished ? His body was the destruction of this
1 The following beautiful comparison is given in Baumgarten's
Theologischer Commentar zum Pentateuch, Kiel 1843, pp. 345, 346 :
"As Joseph betrayed [by his brethren] first became a ruler in Egypt,
and as such saved the Egyptians from destruction, while his father
supposed he was dead and his brethren went about under the curse of
their guilt, so too Christ crucified first becomes a king of the heathen,
while His brethren wander disheartened under the curse of His blood,
which cries to heaven. But when the fulness of the heathen shall have
been bf ought into the kingdom of salvation, then in the deepest privacy,
without the presence of a stranger, He will make Himself known to
His brethren, and then all Egypt shall know that the Lord of Egypt is
the son and brother of Israel. "
ATTAINMENT OF PEOPHETICAL PEOGEESS TO EEST. 197
stone temple, and His resurrection was the raising up
of a new spiritual temple, whose fundamental and
efficacious beginning is the Eisen One Himself, for
" the Church is His body, the fulness of Him that
nlleth all in all" (Eph. i. 23). The enigmatical word
of Jesus hints at the fulfilment of Zech. vi. 12 sq., and
at the same time of Hos. vi. 2. As He went forth
from the grave the temple arose, whose foundation and
corner-stone is Himself. His " quickening " was at
the same time the quickening (compare Eph. ii. 5 ; Col.
ii. 13) of His Church, which is a regenerated congre
gation from Israel and all nations. F. C. Baur1 (b.
1792, d. 1860) says: the temple made with hands
(Mark xiv. 5 8) is the real temple ; the three days refer
to the resurrection, and the expression " not made with
hands " refers to the resurrection and the new spiritual
religion. But we say that it refers to the Eisen One
and the Church, which, according to 1 Cor. vi. 19,
2 Cor. vi. 16, is His body, and the temple of the Holy
Spirit.
§ 101. The Attainment of the Prophetical Progress to
Rest
The Sabbath when Jesus was in His grave is the
transition from an old Israel to a new, from the con
gregation of the law to the congregation of the new
birth ; it is the conclusion of the Old Testament his-
1 Krltisclie Untersuchungen iiber die Kanonischen Evangelien,
Tubingen 1847, p. 141.
198 OLD TESTAMENT HISTORY OF REDEMPTION.
tory. This history presented itself to us as a typical
progress, independent of conscious human volition, and
accompanied by the revelation in words, whose con
tents and measure is determined in a pedagogical way
according to the comprehension and need of the
recipient. This twofold process has now found its
conclusion ; prophecy has reached its goal in Him who
is the fulfilment of the prophecy of Malachi concerning
the angel of the covenant back to the protevangelium.
The parallel converging series of prophecies, announc
ing the parousia of Jehovah and the parousia of the
second David, have been united in the person of the
God-man Christ. The Servant of Jehovah has now
offered Himself, and the depth of His humiliation has
become the beginning of His exaltation. The root of
Jesse will now soon stand as a banner for the nations.
The Son of Abraham has become a curse in order to
become a blessing to all the families of the earth.
The Son of the woman has endured the bruise in the
heel from the serpent; but He sank to conquer, and
rose from the dead that He might share God's throne,
until all His enemies should be made His footstool.
§ 102. The Attainment of the Typical Progress to
Rest.
The murder by Cain is accomplished, and the blood
of the second Abel cries. The second Noah has
entered into the ark of the grave, and will soon send
forth a dove, which shall announce that a new world
ATTAINMENT OF TYPICAL PROGRESS TO REST. 199
has arisen from the waters. Isaac has left the s*acri-
ficial wood, Golgotha has become another Moriah.
Jacob-Israel has ceased to wrestle, and has won the
blessing. Judah has come to Shiloh, the place of rest.
David has patiently endured, and will soon reign as
Solomon, and minister like Melchizedek. Elisha, " the
chariot of Israel and the horsemen thereof," is buried,
but in his bones the powers of life are active. Thus
all the types as well as prophecies of the Old Testa
ment now celebrate in Him their Sabbath. The
Servant of Jehovah, torn by anguish and judgment, has
entered into peace, and rests in his narrow chamber.
The Good Shepherd has made the grave His bed, after
His unthankful people had pierced Him ; but it is
really the sword of Jehovah which has smitten Him.
The sword of Jehovah has smitten Him, but love has
guided the sword of wrath ; for this death is designed
to be our life, these wounds are to be the fountains of
our salvation. The seed-corn of Paradise now lies in
the stillness of the earth. He rests in God's love, and
His repose in death is life. The race of the flood, the
spirits in prison, see the Living One, and in His hand
the keys of hell and death. But the congregation
below, which is to be, waits for the sign of Jonah. It
prays with Habakkuk (iii. 2), " Eevive Thy work in
the midst of the years ; " and hopes with Hosea (vi. 2),
" On the third day He will raise us up, and we shall
live before Him." The resurrection is the fiat lux (let
there be light) of a new spiritual creation. The
Sunday of the resurrection is the daybreak of the New
200 OLD TESTAMENT HISTORY OF REDEMPTION.
Testament history. For since now the new man, the
second Adam, has come, the re-establishment of a new
humanity begins. The redemption is completed, and
the gathering and perfection of the redeemed now
begins.
INDICES.
INDEX I.
NAMES AND SUBJECTS.
ABEL, 30, 32.
Abram — Abraham, separation from
heathen world, 41 ; relation to
Melchizedek, 42 ; object of his
call, 43 ; the father of believers,
44 ; relation to the nations, 48 ;
a prophet, 48 ; his life a progress
from faith to faith, 50 ; signifi
cance of name, 51 ; covenant with,
52.
Achsenienidce, 149, 151.
Adam, potencies of sin and grace,
30 ; history of, 32 ; daughters,
32 ; signification of name, 34.
Adar, 151, 157, 167.
Agur, 123.
Ahaz, 120, 123, 124.
Ahaziah, 111.
Ahijah, 105.
Ahithophel, 89, 90.
Ahriman, serpent creature of, 26.
Aibu, 26.
Alexander Balas, 168.
Alexander the Great, 159, 161.
Amos, 117.
Amosis, 55.
Amram, signification of name, 56.
Angel of Jehovah, 45, 46.
Angelology, 165.
Anyelophanies, 45, 155.
Animal sacrifices, depreciation of,
117.
Antichrist, 145, 162, 164.
Antiochus ill. the Great, 159.
Antiochus iv. Epiphanes, 159, 162,
167.
Antipater, 171.
Apollonius, 160, 161.
Aretas, 184.
Artaxerxes I. Longimanus, 151,
152, 156.
Artaxerxes n. Mneraon, 1 66.
Assumptio Mosis, 172.
Assyria, 121, 122, 124, 125 sq.
Asuriddili, 128.
Athaliah, 111.
Augustine, 2.
BAAL, 55.
Baasha, 109.
Babel, signification of name, 40.
Babylon captured, 159.
Babylonian Shemites, migration of,
43.
Bacchides, 167.
Balaam, prophecy concerning the
Messiah, 70 sq.
Bamdtfi, 127.
Baptism of Jesus, 185 sq.
Baruch, 130.
Bathsheba, 89.
Baumgarten, Michael, 45, 196.
Baur, F. C., 197.
Ben gel, 148.
Benjaminitish kingdom, failure of,
84.
Bethlehem-Ephratah, 78, 121.
Blood, medium of atonement, 66,
143.
Buddeus, J. F., 2.
CAIN, 30 ; his wife, 32.
Caius Popilius Lflenas, 154.
Cambyses, 151.
Carcase, disposition of, 65.
Carchemish, 128.
Celano, 127.
Chanucca festival, 161.
202
INDEX.
Chaos, correlative of wickedness, 11 ;
its substance, 13 ; relation to the
world, 14.
Chebar, 134.
Cherub, Biblical notion of, 29.
Cherubim, 134, 174.
Chittim, 153.
Ckokma, 96, 123.
Christ, footsteps recognised, 10.
Christianity, preparation for, 10.
Cliristocracy, 164.
Chronology, from Adam to the
flood, 12 ; in Daniel, 164.
Chrysostom, 190.
Church, New Testament, 140.
Circumcision, origin, 53.
Cocceius, John, 3.
Colonies of Jews to Egypt, 176.
Commandments, Noachian, 38.
Congregation of Jehovah, 139, 155.
Covenant, Noachian, 37 ; with Abra
ham, 52; old, 179, 192; new,
133.
Qparda, 113.
Creation, summary statement, 12.
Crusius, Christian August, 147.
Cyaxares, 149.
Cyrus, 149, 150, 154.
DANIEL, mentioned in Ezekiel, 153 ;
Book of, its purpose, 153 ; date,
161 ; recognition of redemption,
163.
Danko, 3.
Darius Codomannus, 162.
Darius Hystaspis, 151.
Darius u. Nothus, 152.
David, typical way to the throne,
85 sq. ; Messianic view of himself,
86 ; elevation to the throne, 87
sq. ; image of Messiah separated
from his subjectivity, 89 ; person
ality of, 92 ; lament for Abner, 93.
Death, sentence of, explained, 24.
Deborah, song of, 76, 78.
Delitzsch, Friedrich, 29.
Deluge, not necessarily universal,
36.
Demetrius I. Soter, 167.
Demonology, 165.
Deutero-Isaiah, 154, 163, 172.
Dies irce, 127.
Dillmann, 27.
Division of the kingdom, 100.
Drama, 98.
Droysen, 7.
Duhm, 113, 118.
EBED-MELECH, 131.
Ebers, George, 57.
Ecclesia pressa, 156.
Ecclesiastes, Book of, 166, 173,
179.
Elah, 109.
Eleazar, 80.
Elegy of David over Saul and Jona
than, 93.
Eli, 79.
Eliakim, 130.
Elijah, 107 sq., 137.
Elisha, 108, 109, 137.
Epithalamium, 45th Psalm so
called, 111.
Epochs denned, 102 ; first epoch,
preformative, 106 sq. ; second
epoch, Israelitish prophets, 107
sq. ; Judajan prophets, 109.
Epos, 98.
Esther, Book of, 154, 157, 158.
Eve, significance of name, 26.
Evil, its nature, 15.
Ewald, 4, 79, 118, 123.
Exile, its effect on Israel, 140 sq.
Ezekiel, dwelt among the exiles,
134 ; vision, 134 ; portrait of the
Messiah, 135 ; republic, 147.
Ezra, 151, 170.
FAITH, in the Old Testament, 59,
126.
Fall, Christianity stands upon its
recognition, 23.
First sin the root of all sins, 22.
Flood, type of baptism, 35.
Forty, 187.
Freedom of choice defined, 16.
Friday, 194.
GAY6MERT, 34.
Gedaliah, 132, 134.
Gervinus, 7.
Gideon, 76.
God Almighty, name peculiar to
the patriarchal history, 43, 44.
INDEX.
203
Gog, 145.
Grace, its relation to the natural, 43.
HABAKKUK, 125 sq., 127.
Haggai, 155.
Haman, 157.
Hanani, 107.
Haneberg, 3.
Hannah, song of, 79, 80.
Hasse, 3.
He, as collective pronoun, 25.
Heathen, desire for their salvation,
97 ; Jonah's mission to them,
115.
Hebdomad, based on tradition, 13.
Hegel, 189 sq.
Heliodorus, 159.
Hellenistic literature, 10, 176.
Hengstenberg, 2, 71, 87.
Herod the Great, 171.
Hezekiah, 119, 121, 124.
Historiography, aim, 7 ; Biblical,
tendency of, 32.
History after the fall ruled by three
powers, 22.
History, realm of the miraculous, 5.
Hitzig, 4.
Hochstadter, 7.
Hosea, 118.
Hyksos, 55.
INCARNATION, 177, 182 sq.
lonians, 152.
Isaac, passivity of his character, 50.
Isaiah, trilogy of Messianic prophe
cies, 119; prophecies under Uzziah,
Jotham, and Ahaz, 120 ; under
Hezekiah, 123.
Israel, sojourn in Egypt an arrange
ment of the divine wisdom, 54 ;
duration, 54 ; under Solomon,
type of the Church, 95.
Ithamar, 79.
JABESH, 109.
Jehoahaz, 129, 130.
Jehoiachin, 131.
Jehoiakim, 130, 131, 164.
Jehoshaphat, 111.
Jehovah, signification of name, 58 ;
Elohim, 182 ; of Hosts, 70, 71 sq.
Jehu, 107.
Jeremiah, his call, 128 sq. ; burning
of his book, 130sq. ; regarded as
a traitor, 131 ; makes the covenant
the centre of his prophecy, 132sq. ;
typical character, 137 ; contends
against the Egyptian court poli
tics, 138.
Jeroboam, 105, 109.
Jeroboam n., 114, 117.
Jerome, 77.
Jesus, His merit according to a
Rabbi, 7 ; Christ, 182, 185, 187
sq., 190.
Joash, 109, 111.
Job, Book of, 96-98.
Jochebed, signification of, 56.
Joel, 112-114, 152.
Johanan, 160.
John the Baptist, 183 sq., 185.
John, Gospel of, discriminates two
kinds of men, 31.
John Hyrcanus, 168, 171.
Jonah, 114, 115, 195.
Jonathan, 168, 170.
Jorarn, 111, 112, 152.
Joseph, 196.
Josephus, 10, 57, 61, 77, 160, 170,
184.
Joshua, state of affairs after his
death, 74.
Jotham, 120.
Judah, leader of the tribes, 49 ;
royal tribe, 70 sq. ; not men
tioned by Deborah, 76.
Judaism, 196.
Judas Galilceus, 169.
Judas Maccabseus, 160, 167.
Judges, time of, characterized, 75 ;
their call, 76.
Jupiter Olympius, 160, 162.
KIDKON, 90.
King, law of, in Deuteronomy,
101.
Kingdom of heaven, 185.
Kings, chronology of, 104.
Kisleu, 162.
Knowledge of good and evil, 21.
Kohler, August, 3.
Kurtz, 3.
LANG, H., 6.
204
INDEX.
Lassen, 95.
Law, homogeneity of, 63 ; accommo
dates itself to deeply-rooted insti
tutions, 64.
Legislation, characteristics of, 61-
63.
Logos of Philo, 176, 179.
Love, outlasts the cessation of the
sexual relation, 18.
Lycurgus, 113.
MACCAB^AN priestly kings, 168.
Maecabee, derivation of name, 160.
Malachi, 151, 183, 198.
Man, basis of his divine image, 18 ;
fall of, 21.
Manasseh, 127, 130.
Mankind, creation of, 17.
Marriages between gods and men,
35.
Mary's magnificat, 79.
Mattathias, 160.
Matthew, 181 sq.
Melito, 77.
Menephthes, 56.
Mercaba, 134.
Merx, 113, 152.
Messiah, image of, 121 ; the Eight-
eons Sprout, 133 ; prophesied by
Daniel, 163 ; conception of, in
the Alexandrian apocrypha, 172 ;
consecration, 186.
Messianic hope, 91, 116, 170, 171,
177 ; prophecy attains its climax,
119.
Micah, Book of, 121 ; predicts
Babylonian exile, 122.
Miracles, essence of, 5 ; accompany
the conquest of Canaan, 73 ;
when credible, 74 sq. ; of Christ,
189.
Modin, 160.
Moral corruption, 34 sq.
Mordecai, 157.
Moses, signification of name, 57 ;
his mediatorship, 68 sq.
Music and the prophetic charism,
82.
NADAB, 109.
Nahum, 125 sq.
Nayoth, 82, 85.
Nebuchadnezzar, 128, 132.
Nehemiah, 151, 170.
Neighbour, meaning of the word in
the Pentateuch, 64.
New beginning, its ethical cha
racter, 43.
New Testament religion begins
with the sanctification of personal
life, 53.
Nicanor, 167.
Nineveh, 127, 128, 149.
Noah, the first mediator, 35.
OBADIAH, 112-114.
Old Testament history, arrange
ment, 8 ; sources, 9 sq.
Olives, Mount of, 90.
Omri, 109.
Onias, 162.
Onkelos, avoidance of anthropo-
pathism, 174.
Origen, 77.
Original beginning, consequences
of, 14.
PARADISE, paragon of all beauty,
20 ; banishment from, 29.
Parousia, 78, 122, 155, 198.
Passover, 192 ; passover lamb,
typical character of, 60.
Patriarchs, lives contrary to hope,
43 ; died weary of life, 44 ; their
faith, 44 ; promises to them, 47 ;
typical character, 50, 51.
Pekah, 120.
Peoples, their separation, 39.
Personality, its rights, 133.
Perspective, law of, 147 sq., 185 ;
Daniel's, 153.
Pesikta of Kab Kahana, 55.
Pharaoh-Hophra, 131.
Pharaoh-Necho, 128, 130.
Pharaoh- Sheshonk i., 107.
Pharisees, 169-171.
Philo, 172, 176, 177 sq.
Phoenicia, connection with Israel,
95.
Photius, 20.
Polytheism, demoniacal character,
165.
Prehistory of Christ, 181.
Presuppositions, 4.
INDEX.
205
Proper names in the Mosaic age,
their significance, 55.
Prophecy, 116, 183.
Prophetic schools, 81.
Prophetism, 103.
Prophets, conscience of the state,
106 ; of the second epoch, 109 sq. ;
view of the future, 150.
Protevangelium, 25, 179.
Proverbs, Book of, 96-98.
Psalterium Solomonis, 169.
Pseudo-Smerdis, 150, 151.
Ptolemseus Lagi, 175, 176.
Ptolemseus Philadelphia, 176.
Ptolemseus Philonietor, 154.
RALBAG, 123.
Eamah, 132, 134.
Ramses, 56, 57.
Rawlinson, George, 115.
Red Sea, passage through, 58.
Redemption expected through
Jehovah, 71 sq.
Rehoboam, 105 ; image still to be
seen, 107.
Restitution hypothesis, 13.
Resurrection of Jesus Christ, 6, 199.
Revelation, modes of, 45.
Rezin, 120.
Rig-Veda, 123.
Roos, 118.
Ruth, 77 ; Book of, 78.
SABBATH, command for its observ
ance, 13 ; of creation, 19 ; of
redemption, 194, 197.
Sacrifice, origin, 31 ; true character
of, 67, 68.
Sacrificial Tora, 65-67.
Sadducees, 169, 170.
Samaritans, 150, 154.
Sampson, 76.
Samuel, founder of a new age, 81.
Saul, untheocratic disposition, 85 ;
hatred of David, 86.
Sayings of Jewish Fathers, 175.
Schiller, Senduny Moses, 56.
Schrader, 92.
Schultz, Hermann, 71.
Schweizer, Alexander, 6.
Second David, 118, 119, 135, 136,
148, 198.
Seed of woman, victory of, 28 ; first
bruised in Abel's murder, 30.
Seleucidfe, beginning of era, 159.
Seleuciis I. Nicator, 159.
Seleucus iv. Philopater, 159.
Sennacherib, 124 note 2, 126, 132
note.
Septuagint version begun, 176.
Sermon on the Mount, 188.
Seron, 161.
Serpent, why chosen, 26.
Servant of Jehovah, as the faithful
in Israel, 141 ; term defined, 142 ;
union of previous conceptions of
salvation in Him, 142 sq. ; pro
phet, priest, and king, brings
Himself as trespass-offering, 144 ;
mediator, 156 ; completion of
work, 198, 199.
Sethos, 56.
Severus, Sulpicius, 2.
Shame defined, 24.
Shear-jashub, 120.
Shekinah, 174, 175.
Shelldh, 136.
Shemaiah, 105.
Shem's line, 39.
Sheshach, 130.
Shiloh, 49, 71, 199.
Simon, high priest, 168, 171.
Sin-offering, 145.
Sleidan, 103.
Smend, 80, 146.
Smith, W. Robertson, 80.
Solomon, type of Messiah's glory,
94 ; crowning points of his glory,
98 ; his prayer, 99.
Solomon's Song, 96-98.
Son of man, 166.
Song of Moses, typical, 60.
Sosse of Babylonian chronology, 36.
Sparta, 113.
Spirit of God, 178; of life, 18.
Sprout of Jehovah, 119.
Stade, 113, 152.
Surenhusius, 181.
Syrio-Ephraimitic league, 120.
TAMID, 192.
Tammuz, 131.
Tarshish, 95.
Taylor, 175.
206
INDEX.
Tel-Abib, 134.
Temple, building of, 98 sq. ; of
living stones, 100 ; Ezekiel's,
145 sq. ; second, 150; comple
tion of, 151 ; Christ's body,
196 sq.
Temporal history, result of, 17.
Temptation, Christ's, 187.
Themistocles, 166.
Thenius, 79.
Theocracy, its character, 61.
Theophany, 156.
Tholuck, 82.
Tidmat, 26.
Tiglath-Pileser, 115, 116, 121.
Time, Palestinian reckoning, 193.
Times, fulness of, 180.
Tohu, denned, 16, 184.
Tora, Ezekiel's, 146.
Tree of life, after the fall, 28.
Trespass-offering, 145.
Trichotomy of man and earth, 19.
Trinitarian conception of God, 178.
Two lines, 33.
Types, four among the prophets,
136 sq.
UNITY of human race, 36.
Usury, 65.
Uzziah, 117, 120.
WAR, its benefits, 39.
Weber, Ferdinand. 146.
Wellhausen, 4, 71,' 80, 139, 169.
Wisdom, development of the idea,
173 sq., 179.
Wisdom of Solomon, 173.
Woman, creation of, 21.
Word or Logos, 174, 175.
World, commingled of two prin
ciples, 15.
World-empire, meaning of the term,
103, 104 note, 122, 125 sq.
World-power, represented by Le
banon, 119.
XERXES, 157, 162.
Xisuthros, 36.
ZACHARIAH, 109.
Zadok, 169.
Zedekiah, 131.
Zephaniah, 127.
Zembbabel, 181.
Zeruiah, 90.
Zimri, 109.
INDEX II.
REFERENCES TO THE SCRIPTURES AND APOCRYPHA.
OLD TESTAMENT.
GENESIS —
PAGE
GENESIS —
PAGE
i. 1, .
. 9, 12
xxxi. 11, 13,
. 46
i. 2, .
11, 14
xxxi. 24, .
. 47
i. 31,
. 15
xxxv. 9, .
46
i. 1-ii. 4, .
. 17
xxxvii. ,
. 47
ii. 2,
. 20
xlviii. 3, .
. 47
ii. 4,
9
xlix.,
. 49
ii. 5,
. 17
xlix. 10, .
49, 71, 136
ii. 18,
22
xlix. 15, 16, .
. 178
iii. 8,
46, 174
xlix. 18, .
72, 182
iii. 15,
27, 89
iii. 17,
. 24
iii. 19,
. 23
EXODUS —
iii. 21,
21
i. 8, .
55
iii. 22,
. 28
iii. 4,
45
iii. 24,
. 175
iii. 6,
. 46
iv. 2,
. 30
iii. 14 sq.,
59
v., xi. 10,
. 10
iv. 15-18,
. 135
vi. 6,
. 174
vi. 3,
44
vi. 1-8, .
. 35
xii. 40,
54
vi. 17, . .
. 18
xiv. 19, .
. 178
vii. 10,
14
xiv. 31,
58, 59
vii. 15,
. 18
XV., .
. 60
ix. 1-7, .
. 38
xvi. 7,
. 175
xii. 7,
. 46
xix. 1-8, .
61
xiii. 10, . .
. 20
xx. 4,
. 135
45
XX. 11,
13
xv. 6,
. 59
xx. 19,
. 68
xx. 3,
. 47
xxi. 16, .
. 65
xx. 7,
. 48
xx.-xxiii.,.
. 188
xxii. 1,
. 14
xxiii. 18, .
. 61
xxiv. 7,
46
xxiv. 3-7, .
. 61
xxvi. 2,
. 46
xxiv. 18, .
. 187
xxvi. 24, .
46
xxxi. 17, .
13
xxvii. ,
. 48
xxxii. 22, .
. 62
xxviii. 10,
. 47
xxxiv. 25, .
. 61
xxxi. 10, .
. 47
xxxiv. 28, .
. 187
208
INDEX.
LEVITICUS—
PAGE
1 SAMUEL —
PAGE
xvi. 15, 26,
. 94
i. 3, .
. 92
xvii. 11, .
. 65
ii. 27-36, .
. 79
xix. 18, .
64, 158
iv. 12,
. 49
iv. 21,
. 175
NUMBERS —
vi. 1,
. 81
vii. 89, .
. 174
ix. 9,
. 81
xii. 6-8, .
. 69
ix. 25,
. 101
xx. 16,
. 46
x. 5 sq., .
. 81
xxiii. 21, .
. 70
x. 25,
81, 100
xxiv. 4, 16,
46
xii. 21,
16
xxiv. 17, .
. 70
xiii. 13, .
. 85
xxiv. 23, .
. 153
xv. 22, 23,
97
xxxiv. 7, .
70
xvii. 16, .
. 187
DEUTERONOMY —
xix. 20-24,
. 81
iii. 17, ...
. 114
2 SAMUEL —
iv. 20,
iv. 37, ...
iv. 49, ...
57
. 178
. 114
i. 19-27, .
iii. 33 sq.,
v. 4
. 93
. 93
87
v. 23-25, .
. 68
0 0
vii. , .
00
xiv. 21, .
xv. 1-3, .
65
65
vii. 13, 14,
xii. 6,
. 89
89
xvii. 14 sq.,
xviii. 15-19,
100, 101
69
152
xiv. 17,
xv. 32, .
21
. 90
xxiii. 20, .
. 65
xxii. 32, .
xxiii. 4, .
80
. 133
xxiv. 1,
xxvi. 5, .
64
. 55
xxiii. 1-7,
89, 91
xxvii. 26, .
. 62
1 KINGS —
xxxii.,
72
iii. 7,
. 95
xxxiii. 2, .
78
v. 11,
. 107
xxxiii. 7, .
xxxiii. 20,
49
. 63
v. 19,
viii. 10-12,
. 89
. 99
xxxiii. 29,
72
viii. 17-20,
89
xxxiv. 10,
69
viii. 22-53,
. 98
JOSHUA —
xxi. 43-45,
. 74
xi. 9-13, .
xii. 26 sqq.,
. 101
. 105
xxiv. 2,
41
xiv. 4,
49
xxiv. 25, .
. 61
xiv. 25 sq.,
. 112
xvi. 1-4. .
. Ill
JUDGES—
ii. 1-5, .
. 75
2 KINGS—
iv. 6, ...
. 78
viii. 16, .
. Ill
v. 3, 4, 5,
63, 78
viii. 29, ix. 27,
. Ill
vi. 8
70
xiv 13
117
xi. 21-23, !
• / O
78
xiv. 22, .
. 120
xvii., xviii., xix. -xxi.,
77
xiv. 21-24,
. 106
xxi. 3, 23,
78
xiv. 25,
. 114
. 104
RUTH —
xv. 37,
. 120
ii. 12,
. 78
xvi. 6,
120
INDEX.
209
2 KINGS —
PAGE
PSALMS —
PAGE
xxi. 10, .
. 127
ii. 7, 12, .
. 88
xxi. 10-15,
. 126
vi. 11, ...
24
xxi. 16, .
. 126
xxii.,
. 86
xxiii. 30, .
. 129
xxvi. 8, .
. 175
xxiii. 34, 37, .
. 130
xxxi. 17, .
. 87
xxiv. 8,
. 131
xxxv. 27, .
. 87
xli. 10, .
90
1 CHRONICLES —
xlv.,
. Ill
ii. 6,
107
Ixi. 7
87
v. 1,
. 49
Ixviii. 5, .
o/
. 139
ix. 22,
. 81
Ixviii. 22,
. 164
xvii.,
. 88
Ixix. 18, .
. 87
xxii. 7-10,
. 89
Ixxii. 17, .
. 48
xxii. 9,
94
Ixxiv. 19, .
. 139
xxviii. 10,
. 89
Ixxv. 6, 8,
. 80
xxix. 1,
. 89
Ixxxix. 37 sq., .
89
xc., ....
72
2 CHRONICLES—
xc. 4, ...
194
vii. 1-3, .
99
cii
72
xvi. 7-10,
. 107
cv. 15,
48
xix. 1-3, .
xx. 14-17,
xx. 34,
xxi. 12-15,
. 110
. 110
. Ill
. 110
cv. 19, .
cvii. 20, .
cix. 28, .
P V
. 173
. 173
. 87
OQ Q-l
xxi. 16 sq.,
xxiv. 17-22, .
. 112
. 110
OJL. ? . • . .
ex. 6, ...
oy, yi
. 164
xxv. 7-10,
xxv. 15 sq.,
. 110
. 110
PROVERBS—
viii. 31, .
19
xxviii. 5, .
xxviii. 6-15,
. 120
. 120
xxx. 4, ...
. 173
xxxii. 20, .
xxxiii. 13-23, .
, 137
. 127
ECCLESIASTES—
vii. 29,
19
xxxiv. 3, .
. 127
xxxvi. 9, .
. 131
ISAIAH —
EZRA —
ii. 3, ...
. 188
i. 1, .
. 164
iv., ....
. 180
-I. J. } • •
iii. 12,
. 150
iv. 2, ...
119, 133
vi. 15,
. 151
vii. 9, ...
. 126
vii. 14, .
. 119
NEHEMIAII —
ix. 5sq., .
. Ill)
vi. 7,
. 151
xi. 1, ...
. 136
viii. 1-12,
. 151
xi. 4, ...
. 164
xiii. 1-3
152
119
xiii. 6,
151
xiii. 3, ...
128
xiii. 23, .
. 152
xiv. 28, .
. 123
xvi. 1, ...
. 114
ESTHER —
xvi. 5, ...
. 124
iv. 14,
. 158
xvi. 13, .
. 114
PSALMS—
xviii. 7, xix. 24 sq., .
xxiv.-xxvii.,
. 124
. 125
ii., .
. 122
xxviii. 15,
. 132
210
INDEX.
ISAIAH —
PAGE
JEREMIAH —
PAGE
xxviii. 16,
. 120, 124
xxiii. 5, .
119, 133
xxix. 1, .
. 124
xxiv. 2-4,
. 130
xxix. 21, .
. 16
xxv. 18 sq.,
. 121
xxxii. 10, 13, .
. 124
xxv. 26, .
. 130
xxxiii. ,
. 125
xxvi. 17-19,
. 124
xxxiv. 6, .
. 128
xxvii.,
. 131
xxxiv. 9, .
10
xxviii.,
. 131
xxxvi.-xxxix., .
. 125
xxix. 1-23,
. 131
xl.-lxvi., . 134,
141, 142, 143,
xxx. 9, ...
136
145, 153, 154
xxx. 21, xxxiii. 17, .
. 136
xli. 8,
. 143
xxxi. 31, .
. 133
xli. 29, .
. 16
xxxiii. 14-16, .
. 133
xlii. 4,
. 143, 188
xxxiii. 15,
. 119
xliii.,
. 184
xxxvi., xlv.,
. 131
xlv. 3,
. 142
xxxvii. 3-10,
. 131
xlv. 7,
. 15
132
xlviii. 10,
. 57
xl. 7, xliii. 7, .
. 134
xlix. 1,
. 143
xliv. 11-14,
. 175
xlix. 6, .
. 142, 182
xlviii.,
71
li. 2,
42
xlix.,
71
li. 3,
. 20
li. 41, ...
. 130
Ho
58
. i/j • •
li. 10,
! '. 58
LAMENTATIONS —
lii. 10, .
. ' . 182
i. 2, .
. 126
liii. 2,
. 136
EzEKIEL
liii. 6, 10,
. 143
x. 14, ...
29
liii. 11, .
63
xi. 16, ...
. 141
Iv. 3,
. 142
xii. 20,
. 137
Iv. 4,
93
xiii. 1, xiv. 1, xx. 3,
. 134
Iv. 10 sq.,
. 173
xiv. 14, 20,
. 153
Ivii. 20, .
. 16
xvii. 15, .
. 132
lix. 20, .
. 142
xvii. 22, .
. 136
Ixii. 11, .
. 142
xxi. 32, .
. 136
Ixiii. 9, .
. 178
xxiii. 8, 19, 27,
. 55
Ixiii. 11, .
. 57
xxxi. 8, ...
20
Ixv 25
. 143
4-9
Ixvi. 18-20,
. 128
XXXIII. ^4j . •
xxxiv. 16, 23 sq.,
• 4:^
. 136
xxxvi. 35,
. 20
JEREMIAH —
xl. -xlviii.,
136, 145
ii.-iii. 5, .
. 129
xli. 22, .
. 147
. 129
xliii. 10
147
iv. 23-26, .
. 10
xliv.' 16,' 1 '. '.
'. 147
vi. 11, xv. 17 sqq.
.132
xlviii. 1-12,
. 146
vi. 20,
. 129
vii. 16, xi. 14, .
. 137
DANIEL—
vii. 22,
65
ii. 44, ...
. 163
xiv. 11 sq., xv. 1,
. 137
vii. 6, ...
. 162
xx. 23-26,
. 130
vii. 13, .
. 163
xxi. 1-10,
. 131
vii. 24,
. 162
xxii. 10-12,
. 129
vii. 25, .
. 162
xxii. 20-30,
. 131
viii. 14, .
. 162
INDEX.
211
DANIEL —
PAGE
JONAH—
PAGE
ix. 2, . . 130,
162, 164
iii. 5,
59
ix. 24, ...
. 164
ix. 27, ...
xii. 7, ...
. 162
. 162
MICAH —
i. 6, .
. 121
HOSEA—
ii. 12 sq., .
. 122
iii. 4, ...
iv. 15, ...
118, 141
. 105
iv. 8,
v. 1, .
. 121
78, 122
vi. 2, ...
vi. 7, ...
197, 199
37
v. 4, .
vi. 6-8, .
. 122
. 66
xii. 5, ...
. 50
vii. 15, .
63
xii. 13,
.• 63
xiii. 1, ...
25
TT A
JOEL —
XlABA tvivL K~"~
ii. 2, 4, .
ii. 20,
. 126
. 128
i. 15, ...
. 128
iii. 2,
. 199
ii. 3, ...
. 20
iii. 13,
. 164
iii. 5, ...
. 112
iii. 6, ...
. 113
ZEPHANIAH —
AMOS —
i. 7, . . .
. 128
iii. 1 sq.,
. 117
i. 15,
. 127
iv. 4, v. 5, viii. 14, .
. 105
ii., .
. 127
v. 21 sqq.,
. 117
iii. 9,
. 127
v. 26, . .
. 55
iii. 10,
. 128
vii. 10 sqq.,
. 107
vii. 10, 13,
ix. 7, ...
. 105
117
ZECHARIAH —
iii. 8, vi. 12, .
vi. 12 sq.,
. 119
88, 197
ix. 11, ...
ix. 13-15,
. 118
. 117
OBADIAH —
MALACHI —
i., . ...
. 115
i. 7, . . .
. 147
ii. 23,
. 113
ii. 15.
42
APOCRYPHA.
1 MACCABEES —
SlRACH —
LI,.
. 70
ix. 1,
. 174
i. 54, ...
. 162
ix. 4,
. 174
ii. 57, ...
172
ix. 9,
. 173
iv. 52, ...
. 162
. 173
viii. 5, ...
. 70
xxiv. 3,
. 174
xiv. 41,
171, 183
xlvii. 11, .
. 172
xlviii. 1, .
. 108
3 MACCABEES—
xlviii. 20, .
. 137
ii. 15 sq., .
. 175
Ii. 10,
. 173
212
INDEX,
NEW TESTAMENT.
MATTHEW —
PAGE
ACTS—
i. 1, .
9
vii. 53,
L, .
. 181
x. 38,
iii. 3,
. 142
xiii. 44 sq.,
v. 3-12, .
. 188
xv. 16,
v. 44,
. 158
xxviii. 25-27, .
xii. 39sq.,
. 195
xii. 39-41,
. 115
KOMANS —
xiii. 13-15,
. 136
i. 17,
xviii. 20, .
. 175
iii. 26,
xix. 8,
. 64
iv. ]6,
xxi. 9-11,
. 69
iv. 19,
xxiv. 29, .
. 16
v. 12,
vii. 24,
MARK —
viii. 21, .
i. 1, .
. 182
ix. 11,
xiv. 58, .
. 197
xi. 7sq., .
xi. 26,
LUKE—
xvi. 20, .
i. 46-55, .
. ,. 79
ix. 52-56, .
xi. 30,
. 90
, 115
1 CORINTHIANS —
vi. 19,
xii. 32,
xiii. 34, .
. 137
. 129
xv. 45, .
xix. 42, .
xx. 36,
. 129
19
2 CORINTHIANS —
iii. 3,
JOHN —
vi. 16,
i. 17,
. 182
i. 19-21, .
69
GALATIANS —
ii. 19,
. 196
iii. 16,
iii. 34,
. 126, 184
iii. 17,
vi. 14,
. 69
iii. 20,
vii. 40 sq.,
. 69
viii. 44,
27, 30
EPHESIANS —
xii. 37-41,
. 136
i. 23,
xiii. 18, .
90
ii. 5,
xvii. 12, .
. 90
v. 8, .
xix. 14, .
. 192
COLOSSIANS —
ACTS —
i. 13,
i. 16,
. 90
i. 19,
ii. 26,
. 182
ii. 9,.
iii. 22-24, .
. 69
ii. 13,
iii. 24,
81
iii. 11,
vii. 21, 22,
. 57
vii. 37, .
. 69
1 THESSALONIANS—
vii. 42 sq.,
. 117
ii. 16,
PAGE
63
184
115
117
136
133
133
44
43
22
30
16
50
136
142
28
197
19
100
197
48
55
197
197
24
24
184
175
197
140
115
INDEX.
213
2 TIMOTHY—
i. 6, .
PAGE
82
2 PETER—
iii. 7,
PAGE
. 16
HEBREWS —
i. 10-12, .
ii. 13,
. 72
. 137
50
iii. 8,
1 JOHN —
iii. 12,
. 194
30
x. 14,
x. 37,
. 192
. 126
JlJDE —
ver. 9,
. 46
xi. 4,
xi. 12,
xi. 24-27, .
1 PETER —
. 32
. 43
. 57
ver. 19, .
REVELATION —
v. 5, .
xv. 3,
. 23
. 50
60
iii. 21,
. 35
xxi. 2,
. 20
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LANGE'S COMMENTARIES.
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nnHEOLOGICAL AND HOMILETICAL COMMENTARY
_L ON THE OLD AND NEW TESTAMENTS.
Specially designed and adapted for the use of Ministers and Students. By
Prof. JOHN PETER LANGE, D.D., in connection with a number of eminent
European Divines. Translated, enlarged, and revised under the general
editorship of Rev. Dr. PHILIP SCHAFF, assisted by leading Divines of the
various Evangelical Denominations.
OLD TESTAMENT — 14 VOLUMES.
1. Genesis. With a General Introduction to the Old Testament. By Prof. J. P. LANGE,
D.D. Translated from the German, with Additions, by Prof. TAYLKR LEWIS, LL.D.,
and A. GOSMAN, D.D.
2. Exodus. By J. P. LANGE, D.D. Leviticus. By J. P. LANGE, D.D. With GENERAL
INTRODUCTION by Rev. Dr. OSGOOD.
3. Numbers and Deuteronomy.— Numbers. By Prof. J. P. LANGE, D.D. Deuteronomy.
By W. J. SCHROEDER.
4. Joshua. By Rev. F. R. FAY. Judges and Ruth. By Prof. PAULUS CASSELL, D.D.
5. Samuel, I. and II. By Professor EKDMANN, D.D.
6. Kings. By KARL CHB. W. F. BAHR, D.D.
7. Chronicles, I. and II. By OTTO ZO'CKLER. Ezra. By FR. W. SCHULTZ. Nehemiah.
BY Rev. HOWARD CROSBY, D.D., LL.D. Esther. By FR. W. SCHULTZ.
8. Job. With an Introduction and Annotations by Prof. TAYLER LEWIS, LL.D. A
Commentary by Dr. OTTO ZOCKLER, together with an Introductory Essay on Hebrew
Poetry by Prof. PHILIP SCHAFF, D.D.
9. The Psalms. By CARL BKRNHARDT MOLL, D.D. With a new Metrical Version of the
Psalms, and Philological Notes, by T. J. CONANT, D.D.
10. Proverbs. By Prof. OTTO ZSCKLER, D.D. Ecclesiastes. By Prof. 0. ZO'CKLER,
D.D. With Additions, and a new Metrical Version, by Prof. TAYLER LEWIS, D.D.
The Song of Solomon. By Prof. 0. ZOCKLER. D.D.
11. Isaiah. By C. W. E. NAEGELSBACH.
12. Jeremiah. By C. W. E. NAEGELSBACH, D.D. Lamentations. By C. W. E.
NAEGELSBACH, D.D.
13. Ezekiel. By F. W. SCHRO'DER, D.D. Daniel. By Professor ZOCKLER, D.D.
14. The Minor Prophets. Hosea, Joel, and Amos. By OTTO SCHMOLLER, Ph.D.
Obadiah and Micah. By Rev. PAUL KLEINERT. Jonah, Nahum, Habakkuk, and
Zephaniah. By Rev. PAUL KLEINERT. Haggai. By Rev. JAMES E. M'CuRDY.
Zechariah. By T. W. CHAMBERS, D.D. Malachi. By JOSEPH PACKARD, D.D,
The Apocrypha. (Just published.) By E. C. BISSELL, D.D. One Volume.
NEW TESTAMENT — 10 VOLUMES.
1. Matthew. With a General Introduction to the New Testament. By J. P. LANGE,
D.D. Translated, with Additions, by PHILIP SCHAFF, D.D.
2 Mark. By J. P. LANGE, D.D. Luke. By J. J. VAN OOSTERZEE.
3. John. By J. P. LANGE, D.D.
4. Acts. By G. V. LECHLER, D.D., and Rev. CHARLES GEROK.
5. Romans. By J. P. LANGE, D.D., and Rev. F. R. FAY.
6. Corinthians. By CHRISTIAN F. KLING.
7. Galatians. By OTTO SCHMOLLER, Ph.D. Ephesians and Colossians. By KARL
BRAUNE. D.D. Philippians. By KARL BRAUNE, D.D.
8. Thessalonians. By Dis. AUBERLEN and RIGGENBACH. Timothy. By J. J. VAN
OOSTERZEE, D.D. Titus. By J. J. VAN OOSTERZEE, D.D. Philemon. ByJ. J. VAN
OOSTERZEE, D.D. Hebrews. By KARL B. MOLL, D.D.
9. James. By J. P. LANGE, D.D., and J. J. VAN OOSTERZEE, D.D. Peter and Jude. By
G. F. C. FRONMULLER, Ph.D. John. By KARL BRAUNE, D.D.
10. The Revelation of John. By Dr. J. P. LANGE. Together with double Alphabetical
Index to all the Ten Volumes on the New Testament, by JOHN H. WOODS.
io T. and T. Clark's Publications.
M E YE R'S
COMMENTARY ON THE NEW TESTAMENT.
' Meyer has been long and well known to scholars as one of the very ablest of
the German expositors of the New Testament. We are not sure whether we
ought not to say that he is unrivalled as an interpreter of the grammatical and
historical meaning of the sacred writers. The Publishers have now rendered
another seasonable and important service to English students in producing
this translation. ' — Guardian.
The Subscription is 21s. for Four Volumes, demy 8vo, payable in advance.
Each Volume will be sold separately at (on an average) 10s. 6d. to Non-Subscribers.
CRITICAL AND EXEGETICAL
COMMENTARY ON THE NEW TESTAMENT.
BY DR. H. A. W. MEYER,
OBERCONSISTORIALRATH, HANNOVER.
The following are now ready : —
First Year.— Eomans, Two Volumes; Galatians, One Volume; St. John's
Gospel, Vol. I. Second Year. — St. John's Gospel, Vol. II. ; Pbilippians
and Colossians, One Volume ; Acts of the Apostles, Vol. I. ; Corinthians,
Vol. I. Third Year.— Acts of the Apostles, Vol. II.; St. Matthew's
Gospel, Two Volumes; Corinthians, Vol. II. Fourth Year. — Mark and
Luke, Two Volumes; Ephesians and Philemon, One Volume; Thessa-
lonians. (/>?•. Liinemann.}
The series, as written by Meyer himself, is completed by the publication of Ephesians with
Philemon in one volume. But to this the Publishers have added Thessalonians, by Dr.
Lunemann, in one volume, which completes four years' Subscriptions, or 16 volumes.
They purpose, at the request of very many of their Siibscribcrs, to continue the 'Meyer '
Series by completing the New Testament with the exception (probably) of the Revelation.
This will include HutJier on the Pastoral and Catholic Epistles, and Lunemann on the
Epistle to the Hebrews. These will be completed in four volumes of the English Translation,
and are in preparation.
' I need hardly add that the last edition of the accurate, perspicuous, and
learned commentary of Dr. Meyer has been most carefully consulted through
out; and I must again, as in the preface to the Galatians, avow my great
obligations to the acumen and scholarship of the learned editor.' — BISHOP
ELLTCOTT in Preface to his ' Commentary on Ephesians.1
4 The ablest grammatical exegete of the age.' — PHILIP SCHAFF, D.D.
' In accuracy of scholarship and freedom from prejudice, he is equalled by
few.' — Literary Churchman.
' We have only to repeat that it remains, of its own kind, the very best
commentary of the New Testament which we possess.' — Church Btlis.
' No exegetical work is on the whole more valuable, or stands in higher
public esteem. As a critic he is candid and cautious; exact to minuteness in
philology ; a master of the grammatical and historical method of interpreta
tion.' — Princeton Review.
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